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Quadrant: Past Issues
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Note: No issues of Quadarant were published in 1993 or 1994.
Volume XXV, No. 2, 1992
Image, Active Imagination and the Imaginal Level: a Quadrant interview with Robert Bosnak. — Michael Vannoy Adams
Robert Bosnak is a Jungian analyst in private practice in Boston. He is the author of a number of articles and books on dreams, including The Dirty Needle: Images of the Inferior Analyst, which is a Jungian reinterpretation of the Irma Dream, the specimen dream that Freud used to illustrate his own method of dream interpretation; A Little Course in Dreams; and Dreaming with an AIDS Patient. …
Smaller Than Small, Bigger Than Big: The Role of the Little Dream in Individuation. — Stephen A. Martin
Many years ago, a paper was written entitled “The Imitation of Jung,” modeled in principle after Thomas à Kempis' “Imitation of Christ.” Its author, James Yandell, made a most salient point: He said that in our inner work the goal is not to be Carl Gustav Jung — that is, to ape Jung's journey with all of its riches, excesses, and tribulations. Jung in fact denounced superficial imitation as an escape from the burdens of genuine individuation. Rather, we are to approach our individual growth, our unique relationship to the unconscious, our own individuation, with all the enthusiasm, honesty, and vigilant involvement possible to us. Would that this were as simple as it sounds …
Dreams and Dismemberment: Transformations of the Female Body in Dante's Purgatorio — Carol Schreier Rupprecht
As Dante Pilgrim makes his way through “Purgatorio,” the central canticle of the three that make up the Commedia, his passage is marked by three dreams, one experienced on each of the nights passed in that realm. In fact, the dreams frame and center the section of Purgatory proper, beginning at Canto 9, where the Pilgrim reaches the gates, and ending at Canto 27, where he makes the transition to the earthly paradise. The three purgatorial dreams, occurring at three significant junctures in the journey from Hell to Heaven, are unique in depicting oneiric process in the Commedia. They are further unique in linking dream representation with representation of the female. …
The “Subject” of Dreams — Paul K. Kugler
In “The Tavistock Lectures” (1935), Jung writes: “In psychology the observer is the observed. The psyche is not only the object but also the subject of our science” (CW 18, par 277). What is the subject of Jungian psychoanalysis? How is the subject related to psychic images, dreams, and language? And how are psychic images and their “interpretation” related to the problematic of textuality? To develop a greater understanding of these questions in relation to the therapeutic use of dreams, we will turn to some of the dramatic changes in our system of thought occurring as we move from modernity to postmodernity. …
Beyond Freud and Jung: Seven Analysts Discuss the Impact of New Ideas About Dreamwork — Michael Vannoy Adams, Editor
In his essay of 1951, “Fundamental Questions of Psychotherapy,” C. G. Jung wrote: “…a dream that is not understood remains a mere occurrence; understood it becomes an experience” (CW 16, par. 252). In the process of working on or working through a dream, it comes to life and becomes a transformative part of the emotional fabric of the dreamer — and of the analyst. With this subtle but far-reaching insight in mind, Quadrant turned to seven senior analysts from around the Jungian world to find out what ideas or events since the theories of Freud and Jung have enlivened their work with dreams and made them a unique part of their professional lives. …
Participating analysts: Katherine Asper, Patricia Berry, Donald E. Kalsched, Jane White-Lewis, Andrew Samuels, Murray Stein, and Luigi Zoja.
Book Reviews
Lingering Shadows: Jungians, Freudians and Anti-Semitism — Aryeh Maidenbaum and Stephen A. Martin, Editors. Shambhala Publications. 1991. Reviewed by Esther Menaker.
The Enigma of Symbols in Fairy Tales: Zimmer's Dialogue Renewed — Robert S. McCully. The Edwin Mellen Press. 1991. Reviewed by Katherine Ramsland.
Carl Jung and Christian Spirituality— Robert L. Moore, Editor. Paulist Press. 1988. Reviewed by Vincent DeGregoris.
Jung and Christianity in Dialogue: Faith, Feminism and Hermeneutics— Robert L. Moore and Daniel J. Meckel, Editors. Paulist Press. 1990. Reviewed by Vincent DeGregoris.
Life Paints Its Own Span: On the Significance of Spontaneous Pictures by Severely Ill Children — Susan Bach. Daimon Verlag. 1990. Reviewed by Rhoda Isaacs.
Volume XXV, No. 1, 1992
Seasoned Reflections on Midlife Transition: A Quadrant Interview with Aryeh Maidenbaum and Daniel Levinson — Lenore Thomson Bentz
This October, the C. G. Jung Foundation will open the Center for Midlife Development, a continuing education project designed to help people grapple with the changes and issues that come into play in the middle years of adult life. Several years have gone into the development of this project, with preliminary footwork on structure and curriculum done by a team of educators, psychologists, career counselors and group therapists under the guidance of Dr. Aryeh Maidenbaum, executive director of the Foundation. Dr. Daniel Levinson, psychologist and author of the best-selling The Seasons of a Man's Life was one of the consultants on this project. Quadrant recently spoke with Drs. Maidenbaum and Levinson about the concept of midlife and the aims and structure of the Center for Midlife Development. …
Aching in the Places Where We Used to Play: A Jungian Approach to Midlife Change — Jeffrey Burke Satinover and Lenore Thomson Bentz
For the last forty years, our cultural vocabulary has been dominated by the concerns and sentiments of the so-called baby-boomer generation. Rather predictably, as this unusually large cohort approaches middle age, the concept of “midlife crisis” has become a media cliché. From “The Wonder Years” to City Slickers and Grand Canyon, our films, plays, novels, and TV programs are veering somewhere between idealized nostalgia and the impassioned self-analysis of their fortysomething creators, but resolution, if any, is hard-won and offers little satisfaction. …
Midlife and the Spirituality of the Child — Janice Brewi and Anne Brennan
“I fee adrift,” she said, “I feel like my life has been cancelled. Everything to which I ever gave myself was a lie and a deception. How could I have been such a fool and for so long?” She is a composite of innumerable women and men in the passageway from the light of the first half of life, with its meanings, values, and goals, into the dark wood, the dark night of the soul that so often initiates a person into midlife. This is the crisis of negative feelings that so often marks the beginning of midlife transition. …
The Demon-Lover at Midlife — John R. Haule
In my practice of analysis I have been struck by the extent to which the issues of midlife transition cluster around anima or animus figures that manifest significant pathology. Usually the individual undergoing transition has demonstrated no small degree of stability and achievement in the first half of life, not that problems haven't been swept under the rug or seemingly outgrown. I am reminded, for example, of two fortyish men, each of whom, upon the failure of an erotic involvement that had meant a great deal, began to dream of having to do battle with gangs of young boys. … Further investigation revealed that the foolishness, immaturity, and fear they had felt as youngsters had recently — after two or three decades of dormancy — reappeared both in their erotic relationships and their professional lives. …
Desperation — Timothy Butler
There is a tale that is told sometimes during sesshin, the intensive retreat that forms the core of Zen training. The story involves a monk who has practiced zazen ardently for years but has failed to come to a kensho, or initial opening experience. He is desperate. The young man conceals a knife in his robe and lights a stick of incense. If he does not gain insight by the time the stick burns out, he vows to kill himself. He assumes the lotus position and the intensity of his sitting soaks him in perspiration as he loses himself in samhadi, holding the incense in hand. The burn to his fingers as the stick is extinguished brings a realization that allows him to live. …
Midlife, Gay Men, and the AIDS Epidemic — Robert H. Hopcke
For those familiar with Jung's psychology, it seems a bit strange to think there ever was a time when “developmental psychology” referred mostly to youth and adolescence and only a nodding glance was given to “adult development.” That the scope of psychological interest has since been widened in the field as a whole to include the entire life's course can be attributed in large measure to Jung's ongoing investigations into the psychology of what he came to call “the second half of life.” In Jung's view, the first half of life is concerned mostly with the building up of the ego's adaptation to the external world, usually via the persona, whereas the second half is a more typically introverted time of life, when the focus of the ego turns to matters more transcendent, more archetypal, more spiritual in some instances. …
The Death and Rebirth of Values at Midlife — Larry Gates
Jack Lucas, a character in the recent movie, The Fisher King, is a big-city disk jockey at the peak of his career. He is one day away from a deal that will put both his face and voice before the public. Full of himself, he rehearses the line that he will speak: “Forgive me! Forgive me!” Then a newscast changes everything. …
Aniela Jaffé (1903–1991): In Memoriam — Robert Hinshaw
The gentle and unobtrusive nature of Aniela Jaffé, who died last October at the age of eighty-eight, was perhaps her most prominent characteristic, and yet this fragile, modest, and shy woman probably had a greater influence on the development of Jungian psychology than any other individual, short of its originator. …
Jole Cappiello McCurdy: In Recollection — Beverly D. Zabriskie
Jole died in May, but she had known of her pancreatic cancer since the fall of 1989. For eighteen months she faced it, withstood it, and outlasted its usual course with the same all-embracing ferocity that had marked her life.
Jole did not want to die. Her illness came as an astonishing, unsynchronous invasion at a moment of fullness in her life. The only sense in this most senseless occurrence was that the relentless fierceness of her illness matched the acute passion with which Jole first created and then transcended the circumstances of her life. …
Book Reviews
Sisyphus – The Old Stone a New Way: A Jungian Approach to Midlife Crisis — Verena Kast. Daimon Verlag. 1991. Reviewed by Dolores Elise Brien.
Absent Fathers, Lost Sons: The Search for Masculine Identity — Guy Corneau. Shambhala Publications, Inc. 1991. Reviewed by James Hollis.
Woman's Mysteries and The Way of All Women: Ancient and Modern — Esther Harding. C. G. Jung Foundation / Shambhala Publications, Inc. 1990. Reviewed by Jay Sherry.
The Child and Depth Psychology and a New Ethic — Erich Neumann. C. G. Jung Foundation / Shambhala Publications, Inc. 1990. Reviewed by Jay Sherry.
The Still Good Hand of God: The Magic and Mystery of the Unconscious Mind — Michael Gellert. Nicholas-Hays, Inc. 1991. Reviewed by Malcolm Spicer.
Volume XXIV, No. 2, 1991
Let the Flesh Instruct the Mind: A Quadrant Interview with Anne Rice — Katherine M. Ramsland
Best-selling novelist Anne Rice made her publishing debut in 1976 with Interview With the Vampire. The story is about Louis, a two-hundred-year-old vampire, who discusses his experience of becoming a reluctant immortal predator under the mentorship of a vampire named Lestat and of coming to grips with the lack of moral absolutes. His “confessions” captured the imagination of a wide and varied audience, and sales today attest to the fact that Rice conveyed a compelling tale about the loneliness, anxiety, vulnerability, and guilt a vampire might experience. One of the most surprising and original features of the book was a child vampire, who was modeled on Rice's daughter, Michele. Two years before the novel was written, Michele had died of leukemia at the age of five, and seeing life through fiction helped Rice to confront the pain. …
Verusus: Archetypal Images in Professional Wrestling — Eric G. Zengota
Professional wrestling … Why does this sport exert such a fascination for people of all ages? What makes otherwise placid people scream insults in frenzied abandon? Why do a hundred hands stretch out to touch a wrestler as he walks to and from the ring?
The reasons are as diverse as the millions of fans; but a Jungian viewpoint reveals certain recurring archetypal images that pattern the phenomenon and are all the more powerful because they appeal to the fans' subliminal, instinctive needs and desires. …
Beyond the Gingerbread House: Addiction, Recovery and Esoteric Thought — David Dan
As I was preparing to write this article, I noticed that Bass Ale had begun a new advertising campaign. “Why does Man exist?” reads the billboard, which includes a picture of a thoughtful Nietzsche. “Bass helps you get to the bottom of it all.” Like the initial analytic dream, this ad seemed to embody the various themes I wanted to develop: the linkage of meaning and intoxication, its exploitation by popular culture, and the idea, implied by the marvelously unintended double-entendre, that what the drinker really seeks is “the bottom.” …
The Medium is the Messenger: The Archetypal Andy Warhol — John Lundquist
Both art and religion have always been preoccupied with death in one form or another. American culture, however, is an elaborate attempt to deny the reality of death. Moreover, our cultural repertoire of mythic images has its roots in the Neolithic Revolution of ten thousand years ago. The genius of Andy Warhol was to reimagine the mythic in terms of American post-industrial culture. Warhol's preoccupations with extinction, with the shadow world, led him to create what must be recognized as a genuine mythic system in which the old archetypes can be appropriated anew: death, evil, universal destruction, loneliness, fame, heroism. His art reestablished the broken link between mythic experience and experience in an industrial/post-industrial world; it transformed common twentieth-century images into powerful archetypal expressions. Warhol's public persona — the shallow, fashion-conscious New York dilettante — was just that: a mask, flaunted perhaps to keep his true self private. His work reveals his authentic personality. …
Reinventing the “Same Old Story”: A Conversation with Harold Schechter on Popular Culture — Karin Barnaby
Harold Schechter is an authority on American popular culture. He is a professor of English at Queens College—CUNY. Among the courses he teaches is one on “Myth and American Popular Culture,” which is based on Jungian theory. He has written various books and textbooks on the subject of pop culture. Among them are The New Gods: Psyche and Symbol in Popular Cuture; The Bosom Serpent: Folklore and Popular Art; Patterns in Popular Culture; and Film Tricks. He has also written two works of a projected true crime trilogy: Deviant and Deranged. Harold and his wife, Jonna Semeiks, have completed their first collaboration on a work of fiction, Dying Breath, a horror novel, to be published by Simon and Schuster in 1992. …
Joseph Campbell: An Answer to Some Criticisms — Joseph L. Henderson
Since the death of Joseph Campbell, a number of recent publications have printed letters from former colleagues and students that take his views to task. Campbell stands posthumously accused of three offenses: anti-Semitism, inaccuracy as a scholar, and the derogation of depth psychology. My purpose in writing this essay is to help resolve some of the controversy that has centered around Joseph Campbell and his relation to our society. I will discuss the charges made against him one at a time. …
One Last Look at The Last Temptation — Lenore Thomson Bentz
Now that The Last Temptation of Christ (1988) has passed out of public controversy into the dusty bargain bins of local video stores, it may be time to take another look at this earnestly made, but curiously unaffecting film. When I first saw it, I thought it was a rather bizarre attempt to present the Christ story in a way that was faithful to the Gospels' many irreconcilable views of Jesus by treating them as psychological aspects of the man himself. Thus, the movie's confused and neurotic Jesus. So I was struck by the consistent emphasis of the religious groups who protested the movie. Their major concern was not the ambivalence of purpose displayed by the fictionalized Jesus, but the blasphemy presumed in the putative last temptation: the desire of Jesus to fulfill his sexual nature and to have children. …
Liliane Frey-Rohn: Of Quiet Depth — Stephen A. Martin
We have lost in recent years too many of those who were close colleagues and friends of C. G. Jung — pioneers in analytical psychology, well-known to our community because of their work and by way of the stories, anecdotes, and outright tales that have arisen as the natural byproucts of those legendary times. If the exploration of the collective realms of the psyche could be envisioned as a great tree, then these people are among its finest fruits, for whom, poignantly and sadly, the season passes. Thus it is with heaviness of heart that I report the sudden death of Liliane Frey-Rohn earlier this year. …
Dr. Werner H. Engel (1901–1991): In Memoriam — Edith Wallace
Dr. Werner Engel died in October, six months after celebrating his ninetieth birthday. Having had the privilege of a forty-year friendship with Dr. Engel, I write this in his honor. … Dr. Engel was a fighter, yet he accepted what was. This is surely the spirit of true religion. Or shall we say the spirit of being a good Jungian? …
Book Reviews
An Encyclopedia of Archetypal Symbolism — Beverly Moon, Editor. Shambhala Publications, Inc. 1990. Reviewed by Stephen A. Martin.
Divine Madness: Archetypes of Romantic Love — John R. Haule. Shambhala Publications, Inc., 1990. Reviewed by Elizabeth S. Strahan.
The World Beyond the Hill — Alexei and Cory Panshin. Jeremy P. Tarcher, Inc. 1989. Reviewed by Gisela M. Behrens.
The Circle of Care: Clinical Issues in Jungian Therapy – Warren Steinberg. Inner City Books. 1990. Reviewed by Richard Stein.
Iron John: A Book About Men — Robert Bly. Addison-Wesley. 1990. Reviewd by John Romig Johnson.
To Be a Woman: The Birth of the Conscious Feminine — Connie Zweig, Editor. Jeremy P. Tarcher, Inc. 1990. Reviewed by Deborah A. Wesley.
Volume XXIV, No. 1, 1991
Psyche, the Psychoid, and Parapsychology: A Quadrant Interview with K. Ramakrishna Rao — Stephen A. Martin
As director of The Foundation for Research on the Nature of Man, Dr. K. Ramakrishna Rao is at the foreforont of international parasychological research. FRNM was established in 1962 by eminent parapsychologist J. B. Rhine, one of Jung's friends and colleagues, and is today among the premier scientific institutes in the world dedicated to the experimental substantiation and investigation of parapsychological phenomena. Such phenomena would include, among others, extrasensory perception (ESP), psychokinesis (PK), precognition, and clairvoyance. …
Imploring Eyes: Grief, Dream, and Fairytale — Verena Kast. Translated by Douglas Whitcher
Fairytales, like dreams, confront us with images that are alien to our everyday consciousness. Sometimes these images seem “fantastic” and do not immediately yield themselves to understanding. Sober reason justifies our disqualifying them as incomprehensible or unimportant. With deeper involvement, however, because the images will not let us go, or because we covet a measure of mystery, we recognize the powerful influence they exercise on our souls. Not only do these dream images herald or engender our moods, good and ill; they can also prompt and guide a process of working through difficult psychic situations. This is especially true in the case of crisis situations — for example, those caused by significant losses. Dreams offer important resources for coping with loss. …
Lucid Dreaming and Active Imagination: Implications for Jungian Therapy — James A. Hall and Andrew Brylowski
Lucid dreaming — being aware, while dreaming, of being in a dream — has potential for significant applications within the framework of Jungian analysis. This paper focuses on the similarities and differences between lucid dreaming and Jung's conception of active imagination. We are aware, of course, that lucid dreaming may find other applications, both in psychotherapy and in the general field of human development. …
Dreams as Complexes: Jung's Dream of the Brown Horse and Heavy Log — Michael Vannoy Adams
In a formal discussion of schizophrenia, “The Psychology of Dementia Praecox” (1907), Jung related a dream about a powerful brown horse dragging a heavy log. … Jung interprets the dream, image by image, in the context of the associations that the dreamer provides. …
Encountering the Monster in Children's Dreams: Combat, Taming, and Engulfment — Denyse Beaudet
The contents that appear in children's dreams may extend to the limits of the psyche itself. A whole universe unfolds in the dreams of children. This universe includes shadow and light, night and day, all the elements of nature — water, earth, fire, and air; animals, fantasmagorical beings, humans, familiar and numinous objects; characters from television, films, and children's literature. But at the heart of this universe the monster stands as a central figure. If we define a monster as a threatening character that has an engrossing effect upon the child's imagination, and assume that this threatening character may take the form of a fantasmagorical being, an animal, or a human being, then more than a third of the dreams of five- and six-year-olds portray an encounter between child and monster. …
Dreams as Literature — Karin Barnaby
[The] observation that Jung is “not in the universities yet” is a timely one that raises an important issue for those of us who wish to combine an interest in Jung's psychology with academic pursuits. Personal experience in the study of literature confirms the statement. Jung is not in the universities yet, and there seems to be little interest in opening up a dialogue between Jung's work and literary criticism. As a result, I have had to seek outside the university for an advisor. It is ironic that Jung's psychology has become a stumbling block for me in the very arena where I first stumbled on him. That encounter, more than anything else, heightened my interest in literature and deepened my understanding of artistic and creative production. …
Soul and Earth: Traveling with Jung Toward an Archetypal Ecology (Part II) — Daniel C. Noel
In 1939, fourteen years after agreeing with the Taos Pueblo Indians' straightforward solar phenomenology, Jung told a London audience that he could not translate that agreement into a feasible life way for the modern West. The Pueblos are “all right,” he said, in their belief that they are “the sons of the Father Sun.” For himself, however, he exclaimed, as a European, “Alas! I can't do it; I can't afford it; my intellect doesn't allow it. So I am bound to find another form” (“The Symbolic Life” [1939], CW 18, par 688, p. 288).…
Book Reviews
Visions of the Night: A Study of Jewish Dream Interpretation — Joel Covitz. Shambhala. 1990. Reviewed by Judith Maidenbaum.
Dreams are Wiser Than Men — Richard A. Russo, Editor. North Atlantic Books. 1987. Reviewed by Jane White-Lewis.
C. G. Jung's Psychology of Religion and Synchronicity – Robert Aziz. SUNY Press. 1990. Reviewed by Alan M. Jones.
Joseph Campbell: An Introduction Revised Edition — Robert A. Segal. New American Library. 1990. Reviewed by J. Harley Chapman.
Weaving Woman — Barbara Black Koltuv. Nicolas-Hays. 1990. Reviewed by Betty De Shong Meador.
The Untouched Key: Tracing Childhood Trauma in Creativity and Destructiveness — Alice Miller. Translated by Hildegarde and Hunter Hannum. Doubleday. 1990. Reviewed by Carol Savitz.
A Queen's Quest: Pilgrimage for Individuation — Edith Wallace. Moon Bear Press. 1990. Reviewed by Barbara Black Koltuv.
Seeing Through the Visible World: Jung, Gnosis, and Chaos — June Singer. Harper & Row. Reviewed by Douglas C. MacDonald.
Volume XXIII, No. 2, 1990
Our Mother Which Art in Earth: Address by and Extract from a Film Interview with Sir Laurens van der Post. — Interview conducted by Robert Hinshaw and Peter Ammann
When considering the relationship of Jungian thought to the natural world, to its conservation, and to the place of the human species in its great chain of being, no one occupies a more prominent place than Sir Laurens van der Post. Eminent conservationist, author, and explorer, van der Post has made it his life's work to bring together a deep love for the natural world with an equally deep love for the importance of the inner world and the work of individuation. One of C. G. Jung's close friends, van der Post has carried his profound understanding of Jung's work to audiences all over the world through such means as his successful BBC film The Story of C. G. Jung, and his many lectures and presentations. His novels of primeval Africa and its prescientific world have become for our technological culture “guidebooks” back to the true mystery of existence that Jung experienced and so greatly valued during his famous trip to Africa in 1925. …
The Cosmic Organism — Edward C. Whitmont
At the beginning of this century, in the words of Robert Oppenheimer, we “inherited…a notion of the physical world as…a world characterized by number, where everything interesting could be measured and quantified, a deterministic world, a world in which there was no use or room for individuality, in which the object of study was simply there and how you studied it did not affect the object.”
With the advent of subatomic physics, this heritage became obsolete. The new paradigm that emerged from quantum theory accounts for “individuality,” “wholeness,” and “the subtle relations of what is seen and how it is seen”. But this paradigm has yet to inform our commonsense ideas about realities. …
An Activist's Perspective: The Inner Nature of the Environmental Crisis — Richard J. Myers
The water, icy cold to the touch, tumbled down the mountain, flowing over its rock-strewn course, becoming a meandering stream in the valley below where my tent was pitched. Tracking the water from stream to waterfalls to melting snow on the mountain's shoulders, I began to sense the web of the mountain's ecology vibrating around me in the forms of rock, water, tree, and air. However, the Three Sisters Wilderness in the central Oregon Cascades was not the only environment activated for me during that trip. Stuck amidst cooking gear, sleeping bag, and trail maps in my backpack was a copy of a book I'd picked up at the university bookshop a few days earlier. As I read through the book while absorbing the spirit of the mountains over the weekend, my vaguely formed understanding of another journey was confirmed and activated. That copy of C. G. Jung's Memories, Dreams, Reflections is still on my bookshelf, a bit worn and musty, but the ideas remain as clear and as fresh as a springtime mountain morning. …
Soul and Earth: Traveling with Jung Toward an Archetypal Ecology (Part I) — Daniel C. Noel
In September of 1920, emerging from his much-discussed confrontation with the unconscious, Jung led his first seminar abroad. He traveled to the little Cornish village of Sennen Cove, a mile from Land's End, the final jutting promontory of southwestern England.
There, with twelve colleagues gathered to discuss a book of children's dreams, he continued his early “post-Freudian” efforts at presenting his increasingly distinctive theories to a wider world. In the next two decades he would make many such journeys. Often these were formal occasions, as in Scotland in 1914 and England in 1919. But just as often they were part of a more personal exploration: “psychological expeditions,” as his East African trip of 1925–26 was termed, which fed his vision of individual and cultural consciousness — including, I want to infer, his vision of the relation between psyche and outer nature, soul and earth. …
Education and Ecology: Psychological Reflections — Andrew Samuels
There are many ways in which depth psychologists can contribute to the debate about the future of our environment. For example, one might track the psychological aspects of humanity's relation to nature as it changes over time. Or, perhaps more appealing to Jungians, the ever-present tensions and harmonics between humans and their world can be revealed to have fallen into typical patterns. Whatever angle is taken, the crucial thing is to introduce a psychological voice into the discourse. …
Clinical Authority: Some Thoughts Out of Season — Paul K. Kugler
On what “grounds” do we establish our clinical authority? The question of what “grounds” our understanding of the processes of personality is one of the central questions in all of depth psychology. Evey clinician must implicitly adopt a first principle on which to build his or her understanding of human personality and its characteristic psychopathology. The specific issue I wish to address is how this first principle acquires its authority. …
Jung, Freud, Ferenczi, and Sullivan: Their Relationships and Ideas. A Conference Report — Marga Speicher
The C. G. Jung Foundation of New York hosted a unique conference this past January: one that explored the ideas of some of the pioneers of the psychoanalytic movement, but in terms of their contexts — the historical moments that led to critical decisions in the early days of psychoanalysis. This article reports on that conference. …
Book Reviews
C. G. Jung and the Humanities: Toward a Hermeneutics of Culture — Karin Barnaby and Pellegrino D'Acierno, Editors. Princeton University Press. 1990. Reviewed by Michael Vannoy Adams.
Analytical Psychology: Notes of the Seminar Given in 1925 by C. G. Jung — William McGuire, Editor. Bollingen Series XCIX. Princeton University Press. 1989. Reviewed by Thomas B. Kirsch.
Dreaming With an AIDS Patient — Robert Bosnak. Shambhala Press. 1989. reviewed by Robert H. Hopcke.
The Roots of War: A Jungian Perspective — Anthony Stevens. Paragon House. 1989. Reviewed by Donald E. Kalsched.
Dreams, A Portal to the Source — Edward C. Whitmont and Sylvia Brinton Perera. Routledge. 1989. Reviewed by Harriet Gordon Machtiger.
Reclaiming the Inner Child — Jeremiah Abrams, Editor. Jeremy P. Tarcher, Inc. 1990. Reviewed by James Hollis.
Gods in Everyman: A New Psychology of Men's Lives and Loves — Jean Shinoda Bolen. Harper & Row. 1989. Reviewed by Jeffrey Burke Satinover.
Jung, Jungians, and Homosexualtiy — Robert H. Hopcke. Shambhala Press. 1989. Reviewed by George R. Bernato.
Volume XXIII, No. 1, 1990
Clouds of Beauty: A Quadrant Interview with Artist Sam Francis
Sam Francis has been a prominent figure in the international art world for over forty years. His paintings, drawings, and graphic work have enjoyed wide critical acclaim and are found in the collections of major museums the world over. Equally at home in Japan and Europe as in the United States, his art is filled with a distinctly “universal,” or in the languague of Jungian thought, “archetypal” resonance, deep and mysterious symphonies of color that tell us the story of the human heart. His are works for the soul, colored dreams that suggest but do not force, reveal but do not expose. And, above all, his work is beautiful.
Abstract Art and the Unconscious — James Wyly
Like modern depth psychology, the type of modern art we now call “abstract” or “nonobjective” began to appear in Europe around 1900. Many critics, if only intuitively, have sensed a relationship between them, and attempts to explain abstract art as a manifestation of society's psychological difficulties are far from uncommon.
My purpose here is different. I do not wish to use psychology to demystify abstract art, but rather to suggest that both are about the same mystery. I would suggest that both are manifestations of a shift in our collective perception of how we deal with our universe, of how we relate to the unknowable depths of the psyche. …
Women as Mythmakers Revisited — Estella Lauter
The following essay began conventionally enough when, having agreed to present an academic paper on “Women as Mythmakers” at the Women's Caucus for Art meeting in February 1989, I encouraged the conference organizers to place a call for additional papers in the WCA newsletter. Beyond this, I have serendipity to thank, in that twenty-two artists, instead of submitting academic papers, sent slides of their work. The opportunity to test my earlier thinking about women and myth seemed too good to pass up, so I decided to describe as accurately as possible the mythmaking activity in this artist-selected sample of visual art, most of which had been completed in the late eighties. …
Interpreting Abstract Expressionism: Notes Toward a Hermeneutic for Historians of Art — Francis V. O'Connor
Of all recent American art movements, Abstract Expressionism is most often recognized as being open to psychological interpretation. The statements and experience of the artists involved, and the highly symbolic content of their creations, demand a hermeneutic capable of revealing meanings that transcend the literal. What follows is intended to prompt thought and discussion concerning the interpretation of Abstract Expressionism (and perhaps the visual arts in general). The material is presented as notes toward a theory of art and psychodynamics. …
Meaning in Art — Stephen A. Martin
C. G. Jung was a psychologist of the symbolic image. He cared little for whether an image was “artistic” or not. For him, all images were equally valuable expressions of psychological meaning; each revealed something of the mysterious workings of the human psyche. Art historical and formal considerations were secondary, if not extraneous, to the image's symbolic and psychological import.
Given this distinctly psychological perspective, Jung was always attentive to the inner experience of the artist and to the artist's creative process. In general, he understood an artist to be one of two types — either “psychological” or “visionary” …
A Letter from Berlin: December 22, 1989 — Hans Dieckmann
Dear Friends: Today as the Brandenburg Gate opens, I am writing the letter you asked me to send you for Quadrant, giving my impressions of the amazing events in Berlin and their effect on the collective and individual psyche, particularly here in the West. In Berlin itself there is no end to the joy and enthusiasm we feel. Each day brings something new. In fact, the news broadcasts on TV and radio are much more exciting than any made-up thriller could be, so that we hardly get away from our televisions and radios. But I have no need to emphasize this. You in the United States have surely heard in detail about the enthusiam that has greeted the fall of the Wall, which had seemed so permanent that we took it for granted, or, at least, were entirely accustomed to living with it. …
Anselm Kiefer: The Artist as Alchemist — Jay Sherry
Anselm Kiefer was born in 1945, the year following Germany's defeat. He took as his first artistic challenge the confrontation with those “fearful dreams” and “evil spirits” that had been repressed during the postwar years. His first major work was the photo series Occupations, done in the late 1960s, in which he invited — and received — condemnation for posing in a fascist uniform, arm erect in the Nazi salute, in various locations ranging from the grandiose (the Colosseum) to the banal (a bathtub). …
About Anselm Kiefer: Excerpts from a Conversation with Curator Mark Rosenthal
One of the more innovative curators in the art world today, Mark Rosenthal organized the influential and successful exhibit of Anselm Kiefer's work that traveled the United States from its opening at the Philadelphia Museum of Art in 1987 to its closing at the Museum of Modern Art in New York in 1988. Among his other important projects was the award-winning American exhibition of the work of Jasper Johns at the 1989 Venice Biennial. Art historian, consultative curator at the Guggenheim Museum, and former curator of Twentieth Century Art at the Philadelphia Museum of Art, Mark spoke with Quadrant about Anselm Kiefer, personality and artist. …
In Memoriam: Dora Kalff (1904–1990) — Frank Coit Johnson
The death of Dora Kalff in January of this year is a great loss to the Jungian community, both because of her inspired contribution to Jungian psychology through her unique application of sandplay to clinical use, and as a personal friend and mentor to many who have known and admired her spirit and been supported in their own lives and work by her enlivening presence. Whereas most analysts of her generation concerned themselves solely with adults, Frau Kalff extended the boundaries of Jungian psychology in her inspired work with children, following always her own path, a feminine path, one less noticed and less followed. In tribute to my own personal memory of her courage, candor, energy, and gracefulness of spirit the following article is respectfully dedicated. …
The Wisdom of the Dream: A Documentary Film in Three Parts, Directed by Stephen Segaller. Reviewed by David Morgan
The Wisdom of the Dream, a three-part film about the life and work of C. G. Jung, was featured at a day-long event held at the Symphony Space in New York City on Sunday, October 29, 1989. The three parts, “A Life of Dreams,” “Inheritance of Dreams,” and “A World of Dreams,” were interspersed with commentary by Robert Johnson with additional commentary by Stephen Segaller and Merrill Berger, Ph.D. …
Book Reviews
A Response to Demaris Wehr's Review of The Wisdom of the Psyche — The Reverend Nancy Wright.
Power and Politics: The Psychology of Soviet-American Partnership — Jerome S. Bernstein. Shambhala Press. 1989. Reviewed by Anthony Stevens.
An Art of Our own: The Spiritual in Twentieth Century Art — Roger Lipsey. Shambhala Press. 1988. Reviewed by Gail Gelburd.
A Guided Tour of the Collected Works of C. G. Jung — Robert H. Hopcke. Forward by Aryeh Maidenbaum. A C. G. Jung Foundation Book. Shambhala Press. 1989. Reviewed by Michael Vannoy Adams.
A Time to Mourn — Verena Kast. Einsiedeln: Daimon Verlag. 1988. Distributed by the C. G. Jung Foundation. Reviewed by Susanne Short.
The Plural Psyche: Personality, Morality and The Father — Andrew Samuels. Routledge. 1989. Reviewed by Harriet Gordon Machtiger.
The Borderline Personality: Vision and Healing — Nathan Schwartz-Salant, Ph.D. Chiron Publications. 1989. Reviewed by Seth Isaiah Rubin.
Drugs, Addiction and Initiation: The Modern Search for Ritual — Luigi Zoja. Translated by Marc Romano and Robert Mercurio. Sigo Press. 1989. Reviewed by David Dan.
The Lyre of Orpheus — Robertson Davies. Viking Penguin, Inc. 1988. Reviewed by Carol Savitz.
Volume XXII, No. 2, 1989
A Journey Into the Woods: A Quadrant Interview with Playwright James Lapine — Stephen A. Martin
Pulitzer prize-winning playwright James Lapine is well-known to Jungian audiences for his 1981 play, Twelve Dreams, in which he masterfully dramatized a case history described by C. G. Jung in Man and his Symbols. Using innovative staging, Lapine captured the archetypal mystery surrounding the strange dreams of a ten-year-old girl — dreams that foretold her death with cosmic and apocalyptic imagery. More recently, Lapine has collaborated with Stephen Sondheim in the productions of Sunday in the Park with George (1985), a critically acclaimed musical about George Seurat and the creation of his pointillist masterpiece, “A Sunday on the Island of La Grande Jatte”; and Into the Woods, a musical that just ended a remarkably successful run on Broadway, which explores the “human journey” by following fairy tale characters beyond the “happily ever afters.” …
Twelve Dreams by James Lapine: Enactment as Creative Process — Linda Huntington
During the Winter of 1981–1982, James Lapine presented his play Twelve Dreams at Joseph Papp's Public Theater in New York City. The “imaginal seed” for this production had been a case study outlined by C. G. Jung in Man and his Symbols. The case material consisted of twelve dreams experienced by a young girl shortly before her death. The girl's father, an analyst, had received a handwritten booklet of the dreams as a Christmas present from his daughter, which he in turn shared with Jung. These dreams, consisting primarily of images of death and rebirth, were termed by Jung “the weirdest series of dreams I have ever seen.” They made a deep impression on him. In Man and his Symbols, Jung indicates that their archetypal nature reinforced his theory of the collective aspect of such unconscious images …
The Wounded Vision: The Myth of the Tragic Flaw — James Hollis
Even in the most privileged of childhoods, life is experienced as traumatic. Connected as we were to the heartbeat of the cosmos, we are cast into the world as exiles who wander in search of that lost connectedness, suffer estrangement from self and others, and absorb “the thousand natural shocks which flesh is heir to.” Most survive as neurotic, merely, carrying with us the shock of childhood as a memory, a psychic reflex, and as a perception of self and world. One may even say that the unexamined adult personality is an assemblage of attitudes, behaviors, and psychic reflexes, developed before consciousness, to manage the anxiety that threatened the fragile existence of the child. Those behaviors and attitudes evolve before the age of five and are elaborated in an astonishing range of strategic variations, which are properly called neuroses, for they pit the progressive energies and “object desire” of the present against the regressive, but necessarily protective strategies of the past. …
Wagner from Lohengrin to Siegfried: “Elsa Taught Me to Unearth This Man” — Austin Clarkson
Wagner was the most prodigious musical genius of the nineteenth century. His extraordinary skill in marshalling the elements of poetic diction, music, and staging to evoke the moods and feelings of his dramas revolutionized the European operatic stage. Wagner's ideas, which touched on a host of fields — religion, philosophy, comparative mythology, depth psychology, Communism, historicism, evolutionism, and eugenics — form a background to his music dramas and penetrate their substance.… To look into Wagner's development is to observe the ongoing interaction between an artist's life and his work, whereby the products of the imagination take aesthetic form, are brought more or less into life, analyzed for their psychological content, re-assimilated by the psyche, and fed back into the creative act. …
Mimesis: the Healing Play of Myth — Samuel Laeuchli and Evelyn Rothchild Laeuchli
Ever since the falling out between Freud and Jung, psychoanalytic writers have generally taken either a Freudian or Jungian position about the meaning and value of religious symbols and experience. The myth is no exception. The Freudian view is predominantly archaeological — every myth is a concentrate of protohuman horrors. The Jungian view is more teleological — myth is a testament to purpose larger than individual intentionality.
The mimetic enactment of myth, which serves the cause of both myth reserach and depth psychology, can generate experience that integrates the two viewpoints. The opposed ambitions of archaeology and teleology give way to very different levels of experience and explanation. …
Dorothy and Her Friends: Symbols of Gay Male Individuation in The Wizad of Oz — Robert H. Hopcke
The Wizard of Oz is a movie that has enjoyed nearly universal popularity since its 1939 release, and within the American gay community, the movie is regarded with special affection and delight. “Somewhere Over the Rainbow,” the song perhaps most identified with the film has long served at Gay Pride Celebrations and parades as an unofficial anthem, and the use of the rainbow flag as a Gay Pride symbol appears to be partly derived from this association. The phrase “Dorothy's friends” is commonly heard slang used among some gay men to refer to other gay men.…
The enduring popularity of any work of art suggests the presence of dynamic, collective factors at work psychologically. In modern times, given the decline of written and oral tradition, the rise of mass culture, and the advent of previously unimagined mobility, motion pictures have often served as modern myths, with performers becoming projection screens for archetypal contents. …
Les Misérables as Broadway Musical: Is the Medium the Message? — Karin Barnaby
When Les Misérables, Victor Hugo's 1,200-page novel, first appeared in 1861, it was an instant success, selling out 7,000 copes within twenty-four hours of publication. A popular illustrated edition was published in 1865 and sold over 300,000 copies. Today 50,000 copies are sold every year in England alone. The novel hs been published in thirty-five countries. It has been filmed by every film-making country in the world. It has inspired television series (The Fugitive and Kung Fu). Curretly a musical version of it is playing to packed houses in thirteen countries. …
Star Trek: In Search of the Essential John Lennon — Aryeh Maidenbaum and Lenore Thomson
Type testing has long been a staple of career counselors and educational consultants. The client answers a series of questions about likes and dislikes and preferred behaviors, and the counselor determines by the range of responses the client's most likely vocational direction. Many of these so-called personality tests are derived from the work that Jung did in his study of “psychological types.” Given the subtlety and complexity of Jung's ideas in this area, there is some irony in the fact that typology has been so successfully adapted to pragmatic ends. The very adaptability of these ideas has tended to popularize them in ways that Jung never intended. This popularization has in turn made clichés that are congenial to our cultural stereotypes, but no longer faithful to their sources. …
“Lingering Shadows:” a Conference Report — Jay Sherry
On March 28, April 4, and April 11, 1989, the C. G. Jung Foundation of New York sponsored a conference that squarely faced the issue that has long clouded Jung's reputation — the charge that he was anti-Semitic and a Nazi sympathizer. Cosponsored by the Postgraduate Center for Mental Health and the Union of American Hebrew Congregations, the conference was held at the New School for Social Research and moderated by Dr. Jeffrey Satinover. The speakers included Paul Roazen, Geoffrey Cocks, Andrew Samuels, Arthur Williamson, Ann Ulanov, Hans Dieckmann, Micha Neumann, and Aryeh Maidenbaum. Among the respondents were Edward Whitmont, Philip Zabriskie, and Thomas Kirch.…
In Memory of Gerhard Adler (1904–1988) — Werner Engel
I first met Gerhard Adler in 1930, when I became a member of a small group in Berlin that met to discuss the work of C. G. Jung. James Kirsch and Toni Sussman were at the center of this group. Gerhard had a special enthusiasm for the work and gladly followed James's suggestion to continue his analytical work in Zürich with Jung.…
Gerhard was singularly influential in word and act in bringing the value of Jung's work to the helping professions and to the general public. He paved the way for the understanding of the central position of the Self. His importance in this regard must be seen in light of the fact that he, along with Michael Fordham and Herbert Read, co-edited the English edition of Jung's Collected Works and worked alongside of Aniela Jaffé to edit Jung's letters. Such responsibility demonstrated the great confidence Jung had in him. …
Book Reviews
Nietzsche's Zarathustra: Notes of the Seminar Given in 1934–1939 – C. G. Jung. Edited by James L. Jarrett. Princeton University Press. 1989. Two Volumes. Reviewed by Thomas Kirsch.
Irreverent Iddendum: Memories of a Zarathustra Watcher. Background on Jung's seminars [in full] by Joe Wheelwright
The Adventure of Self-Discovery: Dimensions of Consciousness and New Perspectives in Psychotherapy and Inner Exploration — Stanislav Grof. State University of New York Press. 1988. Reviewed by June Singer.
A Little Course in Dreams: A Basic Handbook of Jungian Dreamwork — Robert Bosnak. Translated by M. Kohn. Shambhala Press. 1988. Reviewed by James Hall.
The Cassandra Complex: Living with Disbelief – A Modern Perspective on Hysteria — Laurie Layton Shapira. Inner City Books. 1988. Reviewed by Angelyn Spignesi.
Sitting on A Tripod is Not What I would Call A-Musing! A Response to Angelyn Spignesi's Review of The Cassandra Complex. — Laurie Layton Shapira.
Personal Mythology: The Psychology of Your Evolving Self — David Feinstein, Ph.D., and Stanley Krippner, Ph.D. Jeremy P. Tarcher, Inc. 1988. Reviewed by Clifford O. Smith.
Music, Archetype, and the Writer: A Jungian View — Bettina L. Knapp. The Pennsylvania State University Press. 1988. Reviewed by Estelle L. Weinrib.
The Wisdom of the Psyche — Ann Belford Ulanov. Cowley Publications. 1988. Reviewed by Demaris Wehr.
Portraits of Temperament — David Keirsey. Gnosology Books, Ltd. 1987. Reviewed by Randall E. Ruppart. [Review reprinted from The Bulletin of Psychological Type Vol. 2, No. 1, Winter 1989.]
The Japanese Psyche: Major Motifs in the Fairy Tales of Japan — Hayao Kawai. Translated by Hayao Kawai and Sachiko Reece. Spring Publications. 1988. Reviewed by David L. Hart.
Volume 22, No. 1, 1989
Margit van Leight-Frank (January 9, 1898 – February 8, 1989) — V. Walter Odajnyk
On the morning of February 8, 1989, Margit van Leight-Frank, a beloved friend, cherished colleague, and respected analyst, died at her home in Weston, Connecticut. … Margit was born in 1898 in Berlin, Germany. In 1936 she escaped the Nazi regime and settled in London. She had begun her analytic work with Dr. Jung in Zürich and Dr. Heyer in Munich, and now continued with Dr. H.G. Baynes.…
James Kirsch (1901–1989) — Gilda Frantz
James Isaac Kirsch, M.D., died on March 17, 1989 at his home in Los Angeles. … He studied with C.G. Jung in the late 1920s, and was in continual touch with him until Dr. Jung's death in 1961. … The work of C.G. Jung was not a mere concept or theory to James Kirsch; it was a total commitment to the reality of the psyche, and it was his life. …
The Therapeutic Utilization of Countertransference — Warren Steinberg
The topic of countertransference is actually a subtopic of the idea of the “wounded healer.” While there is renewed interest in this idea, little appears in print or public discussion about the specific wounds the healer has to contend with and how they affect treatment. In addition, the psychological processes the analyst goes through in trying to derive meaning from his inner experiences need to be more fully elaborated. In discussing these topics, my goal is not revelation for the sake of revelation, but it is an attempt to stimulate further discussion on how we, as analysts, utilize our reactions for the therapeutic benefit of our patients. …
A second goal of this article is based on my belief that one of our current research tasks is to differentiate countertransference reactions so that individual analysts, working in the isolation of the consulting room, have a number of working hypotheses to help them understand their reactions. …
Uncursing the Dark: Restoring the Lost Feminine — Betty De Shong Meador
Paper presented at the National Conference of Jungian Analysts, “The Influence of American Culture on Analysis,” Chicago, September 1987.
I have taken the theme of this conference as an opportunity to examine our culture's strong bias against the dark. My pursuit rose out of a conviction that women are by their instinctual nature at home in the dark, that women's natural way of transformation out of an ordered, civilized society is down into the dark and that a female-based religion would include as a natural part of its worship the powers of the dark.
If my convictions have any truth in them, then women in our culture are separated from the pathways of their natural growth. Adapted to a religion of light and a culture which upholds light and reason, women are cut off from their roots and from their creative transformative energies which lie in the chaos and mystery of the dark. …
The Historical Development of the Concept of the Archetype — Richard C. Lewis
Jung's concept of the archetype underwent a long and continuous modification throughout most of his life. This paper traces the development of the concept from its earliest antecedents in his writings in 1902 to its final form in 1954. …
Book Reviews
Freud – A Life For Our Time — Peter Gay. New York-London: W.W. Norton. 1988. Reviewed by S. A. Leavy.
Jung: A Biography — Gerhard Wehr. Translated by David M. Weeks. Boston: Shambhala. 1987. Reviewed by Harry W. Fogarty.
The Psychotic Core — Michael Eigen. New Jersey: Jason Aronson. 1987. Reviewed by Nathan Schwartz-Salant.
Other Lives, Other Selves — Roger J. Woolger. New York: Doubleday. 1987. Reviewed by Betsy Halpern.
Women in Twentieth-Century Literature: A Jungian View — Bettina L. Knapp. University Park and London: The Pennsylvania State University Press. 1987. Reviewed by Stefanie Woodbridge.
The Dreambody in Relationships — Arnold Mindell. London and New York: Routledge & Kegan Paul. 1987. Reviewed by Polly Young-Eisendrath.
Volume 21, No. 2, 1988
The Cultural Unconscious — Joseph L. Henderson
The cultural unconscious, in the sense I use it, is an area of historical memory that lies between the collective unconscious and the manifest culture pattern. It may include both these modalities, conscious and unconscious, but it has some kind of identity arising from the archetypes of the collective unconscious which, on one hand, assists in the formation of myth and ritual, and on the other, promotes the process of development in individual human beings. …
Response to “The Cultural Unconscious” — Harry Prochaska
… In his paper, Dr. Henderson has related the dreams of two patients in which a foreign culture was a significant image in their psychic development. The cultural unconscious of the Western psyche carries within it a projection on China and the entire Orient as the “inscrutable and exotic East.” In these dreams, China appears a numinous image of an ancient wisdom, which contains secrets not immediately available to the conscious thinking of Western man. Knowing something of another culture and its history adds dimensions for the patient beyond his own personal projections on the immediately apparent details of the image. The cross-cultural reference extends the meaning of the image into a frame of reference wider than one's own personal experience within the limitations of his own society. …
Through the Prism of America — Geneviève Geer
I have always been struck by the extra dimension there is to being a Jungian analyst in America. Unlike working in more homogeneous countries where the people are contained in a mythic whole and present problems whose mythic roots are easily identified, we are confronted here by a fascinating variety of backgrounds among our patients. That variety keeps us connected to the richness of the many different motifs and images through which an archetype can reveal itself. …
Response to “Through the Prism of America” — Manisha Roy
I like your paper and agree fully with the points you make. A modern American woman must indeed face and, hopefully, integrate the unconscious symbols of angry witches from her past before she can find her full identity. Let me shift the focus, however, to stress that as Jungians, we have a unique opportunity to observe the archetypal interplay not only in the unconscious material, but also and more importantly in the conscious behavior of the American people. The conscious material is actually vital to the process of reconciliation you talk about. In no other culture can we see the palpable presence of the archetypes as they are acted out, albeit unconsciously. By conscious material, I mean all external behavior, actions as well as values, attitudes, customs — the stuff that a culture is made of. …
Balancing the Shields: Native American Teachings and the Individuation Process — Mary Loomis
Many years ago, before I had begun my analytic training, I had a dream in which a frozen brown bear was lying on an operating table in the basement of my house. The operating table and surrounding area were brightly lit. Nearby, ready to perform an autopsy, stood a man in a surgical gown. Unexpectedly, the bear moved. I was observing this scene from the basement stairs, and, when the bear moved, I was startled. My surprise turned into fear as the bear sat up, left the table, and climbed the stairs toward me. At this point, I became an omniscient observer watching myself and the bear, while, at the same time, feeling as though the bear and I were one. …
Response to “Balancing the Shields: Native American Teachings and the Individuation Process” — Donald F. Sandner
Let me first express my wholehearted appreciation and agreement with the premises of Dr. Loomis's inspiring paper: that American Indian symbolism and values have had a tremendous effect on American society, and that in the huge body of American Indian myth and ritual one may find all the elements of individuation as Jung described it. In those myths and rituals there is a pathway to the Self as dynamic, as subtle, and far more naturally connected with the earth than the Eurpopean symbolic systems of which many of us are so fond, such as alchemy and Greek mythology.
Actually Jung knew little about American Indian symbolism. In spite of his familiarity with Gladys Reichard's work and Navaho sandpaintings, and his conversations with Ochwiay Biano in 1925, which barely scratched the surface of Taos mythology, Jung knew nothing about many extremely important American Indian studies. …
America as “The New World”: Psychological Consequences of an Historical Image — Philip T. Zabriskie
At the 1987 Conference for Jungian Analysts we worked with the assumption that there exists in the unconscious — between an individual's personal unconscious and the universal collective psyche — a layer, so to speak, of energy and images shared by a given people or culture or tribe, for whom certain archetypal forms have come to hold special influence. This assumption is important clinically as well as theoretically, because the energies and symbols in that layer of the unconscious may have much to do with the psychology of a given analysand. …
Response to “America as ‘The New World’”: Psychological Consequences of an Historical Image — John R. Haule
… I think he is right about Americans' persistent hopefulness — we emphasize the future to the point of losing all sense of the past. Our impatience leads to frustration and despair because we want to do something (anything) before we even sit down and evaluate our present situation. Americans tend to have an upbeat, short-memoried rootlessness; we split good and evil in true-believer or borderline fashion so that we can maintain a sense of innocence, freshness, and moral superiority. In the cultural layer of our American unconscious, we have no place for suffering or sacrifice.
I cannot argue with this. What I'd like to do instead is to apply it to a phenomenon I believe is quintessentially American. I refer to what has appeared in recent decades as a burgeoning literature — together with a bewildering array of self-help workshops and the like which promise sure-fire cures for frigidity, impotence, loneliness, anomie, and meaninglessness. …
Book Reviews
The Scapegoat Complex: Toward A Mythology of Shadow and Guilt — Sylvia Brinton Perera. Toronto, Canada: Inner City Books. 1986. Reviewed by Karin Lofthus Carrington.
Psyche Speaks: A Jungian Approach to Self and World — Russell Arthur Lockhart. Wilmette: Chiron Publications. 1987. Reviewed by Edward D. McDougal.
Jung & Feminism: Liberating Archetypes — Demaris Wehr. Boston: Beacon Press. 1987. Reviewed by Polly Young-Eisendrath.
The Dream of Poliphilo: The Soul in Love — Linda Fierz-David. Translated by Mary Hottinger. Dallas: Spring Publications. 1987. Reviewed by Beth Darlington.
The Firebrand — Marion Zimmer Bradley. New York: Simon and Schuster. 1987. Reviewed by Laurie Schapira.
Practical Jung: Nuts and Bolts of Jungian Psychotherapy — Harry A. Wlimer, M.D. Wilmette, Illinois: Chiron Publications. 1987. Reviewed by Thayer Greene.
The Witch and the Clown: Two Archetypes of Human Sexuality — Ann and Barry Ulanov. Wilmette, Illinois: Chiron Publications. 1987. Reviewed by William Willeford.
Volume 21, No. 1, 1988
Joseph Campbell (1904–1987) — William McGuire
Joseph Campbell, mythologist, writer, lecturer, teacher — and, for many people, a visionary — died at his home in Honolulu on October 30, 1987. …
Stages of Religious Experience and the Path of Depth Psychology — Erich Neumann
First published in 1970 in “The Israel Annals of Psychiatry and Related Disciplines,” this essay is based on a lecture given in 1943.
A complete lack of orientation is one of the most characteristic features of our time. The old canons have been destroyed and values, which have guided mankind for hundreds and thousands of years, are gone. However, the death of the Gods is always accompanied by the doom of a world.
The mental health of mankind and of nations requires that their spiritual energy be shaped and held in check by means of ideas, values, symbols and religions. …
Gathering the Light: A Jungian Exploration of the Psychology of Meditation — V. Walter Odajnyk
In terms of form, there are essentially two types of meditation practice — fixed and discursive. Fixed meditation focuses one's attention on a specific object, either internal or external. The object can be almost anything — an image, a part of the body, a sensation, a feeling or emotion, a word, phrase, question or chant, silence or emptiness. Discursive meditation, on the other hand, focuses attention on a sequence of events: reliving in one's imagination, for example, the passion of Christ or practicing some form of guided fantasy of Jung's technique of active imagination or observing the passing of sensations, feelings, thoughts and images in oneself. …
Synchronicity in Analysis: Various Types and Their Various Roles for Patient and Analyst — Robert H. Hopcke
Since Jung's introduction of the concept in 1951, synchronicity has remained among the most original and controversial ideas in analytical psychology and, at times, one of the most difficult to grasp. The title of Jung's work on the subject, Synchronicity: An Acausal Connecting Principle, provides the term's definition: synchronicity is a principle which links events acausally — that is, in terms of the subjective meaningfulness of the coincidence — rather than by cause and effect. Though this definition of the term appears simple and clear, the task of shaking off the tyranny of cause-and-effect thinking when confronted with synchronistic events is not quite so simple. Indeed, as von Franz points out, an understanding of synchronicity and synchronistic events requires another way of thinking entirely, one that does not separate the physical world from interior psychic events; that sees the world as a unified field in which subject and object, agens and patiens, are fundamentally one with each other; that takes seriously the relativity of time with regard to psychic and often unconscious processes. …
Quadrant Author Index: No. 1 (Spring 1968) — Vol. 20, No 1 (Spring 1987)
Book Reviews
Betwixt and Between: Patterns of Masculine and Feminine Initiation — Louise Carus Mahdi, Steven Foster, and Meredith Little, Editors. La Salle, Illinois: Open Court. 1987. Reviewed by Roger Woolger.
Phallos: Sacred Image of the Masculine — Eugene Monick. Toronto: Inner City Books. 1987. Reviewed by Ray C. Walker.
Synchronicity: The Bridge Between Matter and Mind — F. David Peat. New York: Bantam Books. 1987. Reviewed by Richard C. Lewis.
Picturing God — Ann Belford Ulanov. Cambridge, Massachusetts: Cowley Publications. 1986. Reviewed by Richmond Greene.
The Strange Trial of Mr. Hyde — John A. Sanford. San Francisco: Harper and Row. 1987. Reviewed by David Bennett.
Female Authority: Empowering Women Through Psychotherapy — Polly Young-Eisendrath and Florence Weidemann. New York: Guilford Press. 1987. Reviewed by Mary Jo Spencer.
Volume 20, No. 2, 1987
Jung and Picasso — James Wyly
When Pablo Picasso's work was exhibited a the Zürich Kunsthaus from September 11 to October 30, 1932, a reporter from the Neue Zürcher Zeitung asked Carl Gustav Jung to comment on it as a psychiatrist. His article appeared on November 13 of that year. In his commentary, Jung made a number of provocative remarks, both about the paintings he saw and about Picasso's possible future psychological development, basing his comments on the kind of psychological reading he employed with the paintings his patients frequently made in the courses of their analyses. At that time, much of what Jung said was conjecture. But now that the facts of Picasso's entire career are history, it is possible to reexamine Jung's remarks and to base upon them some psychological meditations concerning Picasso's later life and work. …
The Fear of Success — Warren Steinberg
Success is measured in many ways. For some people, success is related to such external matters as the fulfillment of a long-term career goal — reaching a high position in a company, for example — or the satisfactory completion of a thesis. For others, success means a rewarding personal life: a fulfilling relationship, well-adjusted children, or a good sex life may all contribute to the feeling of success. …
In these examples, a feeling of success is experienced when a person uses his or her abilities to move an issue towards a favorable conclusion. The feeling is a mixture of potency, independence, separateness and positive self-esteem. Wanting to feel successful, people generally try to achieve what they consciously set as a goal.
People who are afraid of success, however, have a negative reaction when they realize they have contributed positively to the achievement of their goals. Their accomplishments, far from increasing their self-esteem, bring on depression and anxiety. …
The Absence of Black Americans as Jungian Analysts — Polly Young-Eisendrath
The absence of black Jungians has been a remarkable fact in my experience with Jungian groups since I first became associated with our organizations in 1973. As a Jungian analyst, I am saddened that my professional and personal exchanges with Jungians generally exclude black peoples who are (and have been) a substantial and influential presence in my life. …
This paper does not answer the question of why or how black Americans are absent from our professional groups. Indeed I believe that such a question is fundamentally unanswerable. Rather I have sought to organize some psychological ideas that I have amassed in puzzling over the absence of black peoples among American Jungian organizations, especially the formal training programs for Jungian analysts. …
The Disliked Patient — Barbara Stevens Sullivan
What happens when a therapist or analyst finds himself unable to like a patient? The “liking factor” in the analytic situation is not amenable to control. One can position oneself in such a way as to invite liking to emerge from one's psyche but, like the sun and the rain, it either comes or it doesn't. …
Book Reviews
The Gnostic Jung and the Seven Sermons to the Dead — Stephan A. Hoeller. Wheaton, Illinois: The Theosophical Publishing House. 1982. Reviewed by Eugene Monick.
The Father: Contemporary Jungian Perspectives. Edited and with an Introduction by Andrew Samuels. London: Free Association Books. 1985. Reviewed by Jeffrey B. Satinover.
On the Way to the Wedding: Transforming the Love Relationship — Linda Schierse Leonard. Boston and London: Shambhala Publications, Inc. 1986. Reviewed by Caroline T. Stevens.
The Differing Uses of Symbolic and Clinical Approaches in Practice and Theory: Proceedings of the Ninth International Congress for Analytical Psychology, Jerusalem, 1983 — Luigi Zoja and Robert Hinshaw, Editors. Zürich: Daimon Verlag. 1986. Reviewed by Gertrud B. Ujhely.
God Desired and Desiring — Juan Ramón Jiménez. Translated by Antonio T. de Nocolás. New York: Paragon House Publishers. 1987. Reviewed by Carol Savitz.
Soul and Body: Essays on the Theories of C. G. Jung — C. A. Meier. San Francisco: The Lapis Press. 1986. Reviewed by Robin E. van Löben Sels.
Volume 20, No. 1, 1987
Is the Animus Obsolete? — Mary Ann Mattoon and Jennette Jones
Since Jung's enunciation of the animus concept in the early decades of the twentieth century, this concept has come to occupy a central position in Jungian writings on the psychology of women. In recent years a number of books and articles reflect a renewed interest in the animus as the unconscious “inner masculine” in a woman's psyche. To the writers of these works and, no doubt, to many of their readers, the existence of the animus is self-evident.
At the same time that the animus has achieved the status of dogma within the Jungian community, the concept is virtually unknown to non-Jungian psychotherapists and has come under attack from feminists who judge it from new perspectives and evidence from psychology and anthropology. Indeed, for feminist writers who know of the animus concept, it is likely to head their list of objectionable Jungian ideas and may cast a pall over the whole field of Jungian psychology. …
Athena Today: Paradoxes of Power and Vulnerability — Roger Woolger and Jennifer Woolger
In her closeness to the supreme god, her father, Zeus, the goddess Athena occupies a place of eminence in the Greek pantheon. As Pallas Athena, the Maiden Warrior and patroness of the city of Athens, she came to stand for the highest spiritual ideals and creations of fifth century B.C. Greek patriarchy. …
Carmen: Bride of Dionysus — Austin Clarkson
Carmen, the opera by Georges Bizet, has aroused considerable attention in recent years, with adaptations for the stage and screen succeeding each other in a steady stream. What is it about the work that continues to grip the imagination? Perhaps the answer lies in a change in the paradigm of the feminine principle that calls for a revision of familiar images from the past. …
Pa Chin: Family — The Patriarchate Dismembered — Bettina L. Knapp
Poetic interludes, pictorial vividness, and a transpersonal view of nature and character invite the reader of Pa Chin's novel, Family, published in 1931, to venture beyond the boundaries of China's political, social, and economic ills. Images, symbols, and metaphors flesh out members of the cast, contribute mood, and disclose events that occur in the aftermath of a decadent regime. It is a whole secret world in which deeply introverted beings, taught from birth to repress their feelings, live out their fantasies in a psychologically and intellectually circumscribed sphere.
What concerns us here most particularly are the root causes of the severe injustices perpetrated against women in China — victims of a severely patriarchal regime. How did the four young women in Family deal with such a harsh and restrictive environment? …
Book Reviews
On Dreams and Death — Marie-Louise von Franz. Boston: Shambhala Publications. 1986. Reviewed by Edward C. Whitmont.
The Bible and The Psyche: Individuation Symbolism in The Old Testament — Edward F. Edinger. Toronto: Inner City Books. 1986. Reviewd by V. Walter Odajnyk.
Encounter With the Self: A Jungian Commentary on William Blake's Illustrations of the Book of Job — Edward F. Edinger. Toronto: Inner City Books. 1986. Reviewed by V. Walter Odajnyk.
The Book of Lilith — Barbara Black Koltuv. York Beach, Maine: Samuel Weiser, Inc. 1986. Reviewed by Karin Lofthus Carrington.
Pagan Meditations — Ginette Paris. Dallas: Spring Publications. 1986. Reviewed by Julie Bresciani.
Let Your Body Interpret Your Dreams — Eugene T. Gendlin. Wilmette, Illinois: Chiron Publications. 1986. Reviewed by Anita Greene.
Invisible Guests: The Development of Imaginal Dialogues — Mary Watkins. Hillsdale, New Jersey: The Analytic Press. 1986. Reviewed by Harry W. Fogarty.
Volume 19, No. 2, Fall 1986
The Horned God: Masculine Dynamics of Power and Soul — Sherry L. Salman
The Horned God, an archetypal image of sacred masculine power and protection, provides a symbol with which to reevaluate both modern masculine ego development and feminine animus development. Essentially, the Horned God represents the guardian, healer, and shapeshifter who mediates the world of the objective psyche. He is the elusive, transformative substance of the psyche itself — the adversary and the savior who, with one hand, protects the Mysteries from destructive influences and, with the other, protects the human psyche from contact with what it cannot bear. Encountering him involves a confrontation with the objective psyche and our own limitations, one of the essential tasks of psychotherapy. …
Hephaestus: Model of New-Age Masculinity — Irene Gad
Alienation and despair, estrangement and disillusion, the anxiety and sufferings inherent to the human condition from time immemorial seem to have reached cosmic dimenstions today. The drama of our time concerns the enormous difficulty of finding a new target for our unconquerable need for transcendence of our suffering. Searching the past, we find only the successive failures of previous value systems. Various ideologies have betrayed our collective dreams: religious fervor, national supremacy, industrial affluence, social equality. Reason in its deluded idealism, unconnected to nature, has produced nightmarish monsters haunting our days. Again and again, our nostalgia for the absolute has been the hope of finding the ultimate answer to our longing. …
Aggression: A Jungian Point of View — Richmond K. Greene
A central focus of the therapeutic process is the liberation of aggression out of primitive, self-destructive modes and into a conscious connection with the ego. A major portion of aggression is frequently turned inward in the form of self-hate, or split off from the ego as a part of the “animus” or “shadow.” Furthermore, aggression frequently becomes caught in a complex and acted out in rather ineffective ways whenever that complex happens to be touched. …
While Jung never made a special study of the aggressive instinct per se, his understanding of instinctual libido and its transformation is important to our investigation of aggression. However, before turning to Jung's contribution, a review of the literature on aggression available to us from other sources is in order. …
Idealization: A Clinical Discrimination — Warren Steinberg
Admiration occurs when we recognize and value qualities in a person that we may not have in ourselves. Our perceptions may lead us further into feelings of inferiority or envy, but the perceptions are nonetheless accurate. Idealization, on the other hand, indicates something extreme and unreal. In this case, our perceptions of and attributions to the other are exaggerated and we may even bestow the coveted qualities of happiness, power, goodness, and omnipotence.
Idealization is a normal occurrence in childhood. It manifests itself in the fantasies of omnipotence which children have about their parents. As development proceeds, these omnipotent feelings are slowly withdrawn and replaced by more realistic perceptions. When this process does not occur, and the earliest forms of idealization continue past their age appropriate phase, idealization becomes pathological. …
Book Reviews
The Oak King, The Holly King, and the Unicorn: The Myths and Symbolism of the Unicorn Tapestries — John Williamson. New York: Harper & Row. 1986. Reviewed by Elizabeth Valdez del Alamo.
The Vertical Labyrinth: Individuation in Jungian Psychology — Aldo Carotenuto. Toronto: Inner City Books. 1985. Reviewed by Ross L. Hainline.
Anima — An Anatomy of a Personified Notion — James Hillman. Dallas: Spring Publications. 1985. Reviewed by Ann Wood Norton.
The Inner Reaches of Outer Space: Metaphor As Myth and As Religion — Joseph Campbell. New York: Alfred van der Marck Editions. 1986. Reviewed by John Lobell.
Archetype, Architecture, and The Writer — Bettina L. Knapp. Bloomington: Indiana University Press. 1986. Reviewed by Tayita Hadar.
Jelliffe: American Psychoanalyst and Physician by John C. Burnham and His Correspondence with Sigmund Freud and C.G. Jung — William McGuire, Editor. University of Chicago Press. 1983. Reviewed by Jonathan J. Goldberg.
The Pregnant Virgin: A Process of Psychological Transformation — Marion Woodman. Toronto: Inner City Books. 1985. Reviewed by Angelyn Spignesi.
Volume 19, No. 1, Spring 1986
Fear of the Feminine — Erich Neumann
The essence and formation of fear can be grasped only when we understand the importance of the primal relationship to the mother in the entire range of its implications. During the first year of life, what we will call the “embryonic year,” the child lives psychologically “in” the mother, as it did physically before its birth. The interpersonal relationship with the mother — and the collective to which she belongs — have an essential psychic and cultural influence which overrides the biological factor. The child, “contained” in the mother even after its birth, is totally dependent on her positive elementary character. Only after the first year can the infant begin to have relative ego stability, freedom of movement, intelligence, etc. and thus a certain independence. …
Anger As Inner Transformation — Stephen A. Martin
The importance of anger for the psyche, especially as a fearful experience capable of destroying the forward movement of life, is no new discovery. The Latin scholars and poets Seneca and Plutarch wrote extensively on anger. In more recent times, Averill reports that about 90 years ago the eminent American psychologist G. S. Hall collated from his research on emotion some 2200 descriptions of angry states. Today the various schools of psychology are busy dissecting anger and counseling how to deal with it, how to get rid of it, and how to use it. Given that anger is a basic, human experience, it is time for a Jungian assessment and an appreciation of anger's vital role in the process of inner transformation called individuation. …
The Healing Nightmare: A Study of the War Dreams of Vietnam Combat Veterans — Harry A. Wilmer
It seems to most of us that Vietnam was a long time ago, that it is past history. It is not. It still lives in the nightmares of combat veterans and the collective unconscious of us all. It is an illusion to declare that the Vietnam Syndrome is over. Denial never killed anything. …
Book Reviews
The Analytic Encounter: Transference and Human Relationships — Mario Jacoby. Toronto: Inner City Books. 1984. Reviewed by Donald E. Kalsched.
Feminist Archetypal Theory: Interdisciplinary Revisions of Jungian Thought. Edited, with an introduction and a theoretical conclusion by Estella Lauter and Carol Rupprecht. Knoxville: The University of Tennessee Press. 1985. Reviewed by Patricia Finley.
Brain and Psyche: The Biology of the Unconscious — Jonathan Winson. New York: Anchor Press/Doubleday. 1985. Reviewed by Sherry L. Salman.
The Psychology of C. G. Jung, Vol. I: The Unconscious in its Empirical Manifestations; With Special Reference to the Word Association Experiments of C. G. Jung — C. A. Meier. Translated by Eugene Rolfe. Boston: Sigo Press. 1984. Reviewed by Alan M. Jones.
The Kabbala — Dr. Erich Bischoff. York Beach, Maine: Samuel Weiser, Inc. 1985. Reviewed by Barbara Koltuv.
Volume 18, No. 2, Fall 1985 — Nuclear Peril and the Psyche
Guest Editorial — Jerome S. Bernstein
I believe that the advent of nuclear weaponry has irretrievably ruined war as an acceptable means for asserting national and regional power ambitions and settling disputes, or as an instrument for the evolution of civilization. The age of Clausewitz and his philosophy that “war is the pursuit of policy by other means” is moribund. In the nuclear age any war, no matter how small, no matter who the antagonists, is a potential trigger for a much larger confrontation that will ultimately involve the superpowers and the risk of nuclear exchange. War no longer just threatens nations: it threatens the survival of life itself. …
Power and Politics in the Thermonuclear Age: A Depth-Psychological Approach — Jerome S. Bernstein
The Soviet Union and the United States are two halves of a psychic whole. The Soviet Union represents the primitive, collective, repressive, instinctual shadow of the United States; the United States represents a material and ideological Utopia, and its drive for national and personal individuation, of the Soviet Union. Because of the unconsciousness on both sides of this coniunctio oppositorum, the world faces an unprecedented dilemma in which the two thermonuclear superpowers, against their wishes and wills, risk destroying the world and life as we know it.
But, as Jung taught, that which threatens to destroy can also be the source of new life. …
Imagining Apocalypse: Godlike Power and Human Care — Charles H. Taylor
In pondering the threat of nuclear extinction to which we are now awaking, we speak often of the end of the world as “the apocalypse.” Yet apocalypse is an image of what will be done by God, and we are referring to the catastrophe man himself may bring about.
Why do we unconsciously equate ourselves with God? Only in ancient images of the end of the world in old mythologies, or the books of the Bible, do we find accounts of a destructiveness that compares with what we may do to ourselves today. Lacking historical antecedents for our plight, we need to contemplate these old images of divine destructiveness, for we have no other analogies on the required scale. …
Individual Transformation and Personal Responsibility — Edward Whitmont
This essay is a psychological evaluation which offers a diagnosis and modest therapeutic suggestions for a possible healing of our world. While the following reflections do not exclude social, political, or meditational approaches, these are not the primary focus. The central contention is that failure to take into account underlying unconscious psychological dynamics tends to render ineffective even the best approaches. …
Psychological Reflections on the Nuclear Threat — Hans Dieckmann
…There is no doubt that the collective consciousness of our time is characterized by feelings and emotions which we encounter in our daily life as symptoms of psychic disease. Anxiety, depression, hopelessness, regression into privacy, negative attitudes toward the future, and an increasing meaninglessness take progressive possession of the collective consciousness, especially in the rich and prosperous industrial nations of both the West and the East. The question is whether it is really useful even with the best of intentions to increase fears and anxieties in such a situation, when the result might be panic reactions that could produce exactly what we are trying to prevent. Viewed from an analytical standpoint, there is certainly one accurate aspect of this statement: In order to get patients out of the senseless destructiveness of a neurosis or a symptom formation, it is necessary — after having stabilized their egos — to lead them carefully but persistently into the midst of their fears and anxieties, helping them to bear them and confront them. …
Fire From the Gods: How Will Prometheus Be Bound? — Donald E. Kalsched
The fact that mankind has developed enough power to qualify as a major protagonist (playing opposite the Creator Himself) in a cosmic drama whose final act can decide the fate of all life on earth, is an unprecedented reality in the sweep of human history. It shakes the foundations of life and throws the fundamental paradox of the human condition into disturbingly sharp relief. On the one hand, this accumulation of power represents the ultimate triumph of Man's Promethean spirit — the exaltation of his imaginative and intellectual capacities, his restless, defiant, and incorrigible will to know. … On the other hand, this power burdens man with an awesome responsibility — and with the guilt-ridden awareness that unless he finds a way to bind, suffer, and embody this terrible knowledge, it will run amok and, like the Fenris Wolf of Scandinavian legend, devour the sun. …
Book Reviews
The Structure of Biblical Myths: The Ontogenesis of the Psyche — Heinz Westman. Dallas, Texas: Spring Publications. 1983. Reviewed by Ann Belford Ulanov.
The Astrology of Fate — Liz Greene. York Beach, Maine: Samuel Weiser, Inc. 1984. Reviewed by Julie Bresciani LeSassier.
Reviewed together by Richard W. Thurn:
The New Gnosis: Heidegger, Hillman, and Angels — Robert Avens. Dallas, Texas: Spring Publications. 1984.
The Bezels of Wisdom — Ibn al-Arabi. Translation and Commentary by R.W.J. Austin. New York: Paulist Press. 1980.
Creative Imagination in the Sufism of Ibn Al-Arabi — Henry Corbin. Translated by Ralph Manheim. Princeton: Princeton University Press. 1969.
Vico's Science of Imagination — Donald Phillip Verene. Ithaca and London: Cornell University Press. 1981.
Dream Analysis: Notes of the Seminar Given in 1928-1930. — C. G. Jung. Edited by William McGuire. Princeton: Princeton University Press. 1984. Bolingen Series XCIX. Reviewed by James A. Hall.
Hags and Heroes: A Feminist Approach to Jungian Psychotherapy With Couples — Polly Young-Eisendrath. Toronto: Inner City Books. 1984. Reviewed by Joseph P. Wagenseller.
When. A poem by Sharon Olds
I wonder now only when it will happen,
when the yong mother will hear the
noise like somebody's pressure cooker …
Volume 18, No. 1, Spring 1985
Papers From the 1984 National Conference of Jungian Analysts
Jung's Relation to The Mother – A Response — Jeffrey Satinover
Months ago, when I first learned the title of this morning's topic, I did a double take. I would have expected “Jung's Relation to His Mother.” When, as Jungians, we speak of a Mother archetype as Nature, as Goddess, and as an emerging dominant image of our collective state of mind, we are indeed discussing the Mother. But is this truly psychology, or is it prophecy?
By prophecy, I do not mean mere fortune-telling, but rather prophecy in the biblical sense: the art of discerning, from dreams and other portents, the great collective trends of the race, the will of the gods, as it were. We often use the concept “archetype” to move from a psychological to a prophetic mode of understanding. The move is commonplace in Jungian thought and therapy, and even to draw attention to it may seem reductive and provocative. Nonetheless, this morning I would like to address the problem from just such a reductive point of view …
The Significance of Jung's Father in His Destiny as a Therapist of Christianity — Murray Stein
Jung's was a childhood spent in large and poorly furnished manses, without the company of siblings or playmates. His mother seemed to have two different personalities, a conventional “day-personality” and an uncanny “night-personality.” His father, while reliable, was a powerless man and was unable to help him overcome his childhood fears and somatic symptoms. …
Jung: Father and Son — Harry A. Wilmer
This paper was presented as a response to the preceding paper by Murray Stein, “The Significance of Jung's Father in His Destiny as a Therapist of Christianity.”
We are always disappointed by our fathers. If we don't learn that lesson we never grow up — we never mature or become our “own persons.” …
Emerging Concepts of the Self: A Jungian View — Charles H. Klaif
Many theories have been advanced over the years to explain the Freud-Jung split. Among them are Henderson's theory about the two men's different religious and philosophical backgrounds, the Oedipal inevitability theory whereby the son, Jung, must turn against the father, Freud, and more recently, Gedo's narcissistic injury theory. In this discussion, however, the point of reference will be the more classical view of the split between Freud and Jung. In this view the split occurred because Jung could not fully accept Freud's ideas about infantile sexuality and Freud could not tolerate Jung's unfaithfulness to the libido theory. Using this as background, I will first discuss some of the current developments in psychoanalytic theories of the self. I will next comment on pschological theory building and then offer a Jungian hypothesis about the work of several Freudian theoreticians and their emerging concepts of the self. …
Vicious Circles: The Centrality of the Self in Metapsychological Rhetoric and Clinical Practice — Harriet Gordon Machtiger
This paper was presented as a response to the preceding paper by Charles H. Klaif, “Emerging Concepts of the Self: A Jungian View.”
It is crucial for analytic practice of all schools to be grounded in current theory. New developments have implications for both Freudians and Jungians. Jungians have lost a lot by not having an adequate developmental theory of childhood that is integrated into our body of knowledge. With the exception of noteworthy contributions of Fordham and Neumann, we have tended to minimize early development. Thus, we have much to learn from Winnicott, Mahler, Bowlby, Spitz, and others. Certainly, Jung's parental woundedness in childhood helped shape his life's myth. Jungians and Freudians can and should learn from each other. …
A Shared Space — Ann B. Ulanov
Jung is the psychologist of numinous space. He stands out among depth psychologists for his insistent emphasis on the space between us and the mysterium tremendum. He puts it bluntly in a letter, “You are quite right, the main interest of my work is not concerned with the treatment of neuroses but rather with the approach to the numinous. But the fact is that the approach to the numinous is the real therapy and inasmuch as you attain to the numinous experiences you are released from the curse of pathology. Even the very disease takes on a numinous character.” …
Object Relations, Dream Work, and the Analytical Relationship — Soren R. Ekstrom
This paper was presented as a response to the preceding paper by Ann B. Ulanov, “A Shared Space.”
The relationship between object relations theory and Jung's thought is a fruitful topic for study. Reading Fairbairn and Winnicott, to mention only the most prominent proponents of object relations theory, one has a strong feeling of the compatibility of their views with Jung's. But the question of Jung's influence on them has never been clearly documented and is sadly ignored by most American psychoanalysts in their recent discovery of the English school. Nonetheless, practicing Jungians need to follow other paradigms of analysis with the same empathy and clear acknowledgment of sources that Dr. Ulanov displays in her paper, not only to build a dialogue but also to allow further developments in analytical psychology. …
A Conversation with Joseph Campbell — Jamake Highwater
This unassuming Greenwich Village restaurant is one of Joseph Campbell's favorite haunts. He sits over a Scotch in the deserted little dining room, waiting for a hefty order of maniciotti all' etrusca. The Italian restaurateur and his three waiters chatter, scurry, and generally fuss over the great man, whose books they have not read but whose intellectual charisma is instantly apparent to them. …
Book Reviews
The Way of the Animal Powers. Volume I. Historical Atlas of World Mythology — Joseph Campbell. New York and San Francisco: Harper and Row. 1984. Reviewed by Robin van Löben Sels.
A Jungian Approach to Literature — Bettina L. Knapp. Carbondale: Southern Illinois University Press. 1984. Reviewed by Estelle Weinrib.
Jung and the Post-Jungians — Andrew Samuels. London: Routledge and Kegan Paul. 1985. Reviewed by Jonathan J. Goldberg.
The Creation of Consciousness: Jung's Myth for Modern Man — Edward F. Edinger. Toronto: Inner City Books. 1984. Reviewed by Warren Steinberg.
Cultural Attitudes in Psychological Perspective — Joseph L. Henderson. Toronto: Inner City Books. 1984. Reviewed by Marga Speicher.
Thou Shalt Not Be Aware — Alice Miller. Translated by Hildegard and Hunter Hannum. New York: Farrar, Straus, Giroux. 1984. Reviewed by Nathan Schwartz-Salant.
Volume 17, No. 2, Fall 1984
Special Section: Body and Psyche
The following three papers were prepared for a workshop entitled “Body and Psyche,” at The National Conference of Jungian Analysts, New York City, May 3–6, 1984.
Giving the Body Its Due — Anita Greene
The wounded places in our own psyches are often the sources of the most creative work we do with our patients. Shaman-like, we have been there. The centrality of body and touch to my own journey of individuation and self-realization manifested itself during my first experience with Jungian therapy twenty years ago. Excited as I was by my discovery of Jungian thought and the power of my dream images, I nevertheless remember one moment more than any other. It occurred after a session in which I reconnected to a very young and helpless child within myself. As I was leaving, my analyst took my hands and held them. This was a simple act, but one that reached into a dark recess of my soul and brought forth a flood of tears. An inner voice spoke: “You have forgotten how primary touch is for experiencing your Self.” …
Psyche/Soma Awareness — Marion Woodman
Body awareness is essential to my analytic practice because many of my analysands, especially those with eating disorders, are so alienated from their bodies that during the first long months of analysis, their dreams rarely manifest their shadow problems. …
To Move and Be Moved — Joan Chodorow
In the beginning, there was not the word, rather there was the symbolic action — a union of body and psyche. In the beginning, dance was the sacred language through which we communed and communicated with the vast unknown. In earliest times, the dancer was both healer and priest.
Then, through the centuries, in the name of progress and civilization, mind and body were split apart. Separate professions developed to attend to the needs of increasingly compartmentalized beings. The instinctive body was seen as a threat because it represented the “lower,” animal, aspects of human nature. As the life of the body was suppressed, so too was the receptive, feminine principle. …
A Jungian Perspective on Interpretation — John Beebe
When I entered analytic training, I imagined that I would learn to dispense analysis as I had already learned to dispense other medicine. I had no doubt that analysis was something an analyst dispensed. My conception of the unconscious being made conscious involved the patient's progressive assimilation of bits of truth that the analyst made available by means of well-timed, accurate interpretations. I was of course aware that the analyst might not be able to anticipate the material that accurate interpretation of defenses might make accessible, but this fact only reinforced my view that the analyst's interpretations were essential. As I saw it, the analyst was in control of the entire process, and if the analyst did not do his work properly, the analysis could not proceed. …
The Enemy Image — Hans Dieckmann
The term “enemy image” (“Feindbild”), though scarcely well defined, has passed with its particular psychoanalytic context into the contemporary political scene in Germany. “Dispelling enemy images” (“Feindbilder abzubauen”) is a slogan of our time. I often wonder where these enemy images come from and how they really can be dispelled. …
Book Reviews
The Zofingia Lectures — C. G. Jung. Bollingen Series XX. Princeton University Press. 1983. Reviewed by Ross L. Hainline.
Jungian Analysis — Murray Stein, editor. La Salle, Illinois: Open Court Publishing Co. 1982. Reviewed by Jeffrey Satinover.
Jungian Dream Interpretation: A Handbook of Theory and Practice — James Hall, M.D. Toronto: Inner City Books. 1983. Reviewed by Mary Ann Mattoon.
Reviewed together by Anneliese Schwarzer:
Cinderella And Her Sisters: The Envied and The Envying — Ann and Barry Ulanov. Philadelphia: Westminster Press. 1983.
Receiving Woman: Studies in The Psychology and Theology of the Feminine — Ann Belford Ulanov. Philadelphia: Westminster Press, 1981.
The Tarot: A Myth of Male Initiation — Kenneth D. Newman. New York: C. G. Jung Foundation. Quadrant Monograph. 1983. Reviewed by Jonathan J. Goldberg.
Gnosis: The Nature and History of Gnosticism — Kurt Rudolph. Translation edited by Robert McLachlan Wilson. San Francisco: Harper & Row Publishers. 1983. Reviewed by Richard W. Thurn.
The Archetypal Cat — Patricia Dale-Green. Dallas, Texas: Spring Publications, Inc. 1983. Reviewed by Angelyn Spignesi.
Masochism: A Jungian View — Lyn Cowan. Dallas: Spring Publications, Inc. 1982. Reviewed by Warren Steinberg.
The Psychology of Déjà Vu — Vernon M. Neppe. Johannesburg: Witwotersrend University Press. 1983. Reviewed by Arthur T. Funkhouser.
Volume 17, No. 1, Spring 1984
Depression: Some Clinical and Theoretical Observations — Warren Steinberg
Over the last few years I have accumulated material on analysands who are prone to developing severe, nonpsychotic depressions. All are unique as individuals, and while common factors are sought that characterize these people as depression-prone, their differences are never forgotten. It is important, however, for analysts to recognize and understand the typical dynamic patterns associated with any particular disorder and to use this knowledge to orient themselves while exploring the unconscious with analysands. The alternative is often aimless wandering. This does not mean that perceptions are forced to fit categories; rather, the archetypical patterns are used to organize and bring meaning to these perceptions. Some of the significant archetypal patterns in the childhoods of these depression-prone individuals are given here. …
The Mirror of Doctor Faustus: The Decline of Art in the Pursuit of Eternal Adolescence — Jeffrey Satinover
It is a commonplace of our self-seeking time to treat the establishment of a coherent sense of self and of a stable identity as a quest. Selfhood and identity are seen as desirable attributes, and one must overcome obstacles in order to achieve them. A somewhat more sophisticated view is that the obstacles are internal and that the “quest” is rather more subtle and complicated than overcoming external obstacles.
Yet even this view is too romantic, for the basic difficulty in the achievement of selfhood lies in the fundamental ambivalence of the self, an ambivalence to which little more than lip service is generally paid. That the self, on an abstract level of description, has both a dark and a light side means, on the level of immediate experience, that the emotions it engenders are both pleasurable and painful, at heart simultaneously. Selfhood is both desired and feared, though we rarely allow ourselves to acknowledge that we are not of one mind in our narcissistic quest. The so-called obstacles to the achievement of our desire are inseparable from the desire itself, as Narcissus painfully learned. …
The Psychologist As Artist: The Imaginal World of James Hillman — V. Walter Odajnyk
… It is almost impossible to grasp the underlying assumptions of a psychoanalytical theory without knowing something about it author. …
Not knowing anything about the personal life of James Hillman, I could never quite appreciate the intent of his writings. The unconscious defined as imagination; the emphasis on images and soul; the preoccupation with Greek and Roman mythology; the insistence on treating the dream only in its own terms; the tendency to dismiss everyday reality in his therapeutic work; the defense of the puer; the positive acceptance of pathology; the constant play on words; the attempt to be original, indeed, revolutionary; and the conscious effort to develop his own school of psychology — what was it all about? …
The Significance of Jungian Psychology For the Exact Sciences — Markus Fierz
This paper is a translation of a speech Professor Fierz delivered at the Jung Centenary at the Swiss Federal Institute of Technology (ETH) in Zürich in July 1975.
In this lecture I should like to speak about the significance of Jungian psychology for the exact sciences. I shall not belabor the obvious by dealing at length with the fact that this day and age have been stamped indelibly with the practical consequences of the sciences. It is also painfully obvious to us all that we feel like the sorcerer's apprentice, calling up spirits that we cannot then subdue. …
Book Reviews
Energies of Love: Sexuality Re-Visioned — June Singer. New York: Anchor Press/Doubleday. 1983. Reviewed by Harriet Gordon Machtiger.
Archetypes: A Natural History of the Self — Dr. Anthony Stevens. New York: Quill. 1983. Reviewed by Mary Ann Mattoon.
The Passion of Al-Hallaj: Mystic and Martyr of Islam — Louis Massignon. Translated by Herbert Mason. Princeton: Princeton University Press. 1982. Four volumes. Reviewed by Ann Wood Norton.
The Search For Oneness — Lloyd H. Silverman, Frank M. Lachmann, and Robert H. Milich. New York: International Universities Press. 1982. Reviewed by Gertrud B. Ujhely.
Archetypal Medicine — Alfred J. Ziegler. Dallas: Spring Publications, Inc. 1983. Reviewed by Thomas D. Robinson.
Volume 16, No. 2, Fall 1983
Reading Through Jung's Spectacles: A Consideration of Robert Browning's Poem The Ring and The Book — Robertson Davies
As a very young man I was struck by a remark by somebody one was supposed to admire — I think it was Flaubert — who said that if we read and immersed ourselves in a very few great books, we should be come truly cultivated people. I came upon that at a time when the magazines were full of list of the Ten Greatest Books, or the Hundred Greatest Books, or some group of books which would, infallibly, make one extremely wise if one read them. … I was an impressionable youth, but I was not so green as to think that the same books will provide infallible intellectual salvation for everybody, so I kept clear of the lists of great books and slowly made a list of my own, and it is about a book on my list I am going to write. …
The Transformation of God — Edward F. Edinger
To those unacquainted with Jung's empirical psychological method this paper may be open to misunderstanding. It may sound like a paper on theology, but it is not. It is, in fact, a paper on empirical psychology. The confusion comes in the use of terms which have traditional religious connotations. Why then use these terms? It is necessary to do so in order to demonstrate the psychological facts which underlie religious conceptions; moreover, there is scarcely any other way to communicate such material. The objective psyche was first experienced and described in a religious, metaphysical context. Traditional religious images are our richest source of data concerning the objective psyche; however, depth psychology melts down the dogmatic structures which were the traditional containers of these images and recasts them in modern molds of understanding. According to the psychological standpoint man cannot get outside his own psyche. All experience is, therefore, psychic experience. This means that it is impossible, experientially, to distinguish between God and the God-image in the psyche. My use of the term “God” in this paper, therefore, always refers to the God-image in the psyche, i.e., the Self. …
Psychological Modes: Elaboration of a Geometric Mandala — Edward H. Russell
The spectacular success of modern physical science has proved that mathematical models are appropriate for describing outer reality. Indeed, the entire external universe seems to be explicable in terms of subtly adapted Platonic solids and Pythagorean harmonics. Why then should not the mind also exhibit an internal geometry and rhythm? …
The C. G. Jung Foundation: The First Twenty-One Years — Doreen B. Lee
A few years ago a young woman came into the C.G. Jung Foundation, and looking at a photograph, she asked me, “Who is that?” When I told her that it was Dr. Esther Harding, I could tell from her reaction that even Dr. Harding's name was unfamiliar to her. I realized then that it was indeed time to record, however briefly, the early days of the analytical community in New York and to trace the steps by which that community led to the formation of the C.G. Jung Foundation. …
Book Reviews
Primary Speech: A Psychology of Prayer — Ann Belford Ulanov and Barry Ulanov. Atlanta, Georgia: John Knox Press. 1982. Reviewed by Richmond K. Greene.
The Alchemy of Discourse: An Archetypal Approach to Language — Paul Kugler. Lewisburg, Pennsylvania: Bucknell University Press. 1982. Reviewed by Richard W. Thurn.
Border Crossings: A Psychological Perspective on Carlos Castenada's Path of Knowledge — Donald Lee Williams. Toronto: Inner City Books. 1981. Reviewed by Terrence McBride.
Freud and Man's Soul — Bruno Bettelheim. New York: Alfred A. Knopf. 1983. Reviewed by Eugene Monick.
The Death of A Woman — Jane Hollister Wheelwright in collaboration with Eleanor Haas, Barbara McClintock and Audrey Blodgett. New York: St. Martin's Press. 1981. Reviewed by Stefanie Halpern.
Images of The Self: The Sandplay Therapy Process — Estelle L. Weinrib. Boston: Sigo Press. 1983. Reviewed by Wayne K. Detloff.
Volume 16, No. 1, Spring 1983
Old Age and Death — Jane Hollister Wheelwright
My aim in this paper is both to convey to you some personal experiences of my old age, as well as thoughts about death. Certainly experiences vary enormously, and there must be about as many versions of old age as there are old people. Yet perhaps out of our pooled experiences we might pin down a few generalizations. Also, we should consider that our fantasies about what is to happen to us when we cross over may be valid. After all, on the subject of death there can only be speculation, as no one — so far as I know — has come back from the dead to tell us what happened. For each of us, our fantasies have an important personal validity as communications, perhaps hints, from the unconscious and (possibly all-knowing) area of our psyches. And hopefully our exchange of views of death and the afterlife will serve to open us up to further individual explorations and intuitions in this area. …
Jung's Seminars — William McGuire
Jung's seminars, in which he expounded his psychological ideas and his analytical methods as well as his views on society, the individual, religion, history and much more, have been known to only a few even among Jung's followers. The classes of auditors were limited, and the multigraphed transcripts, prepared by devoted seminar members, were not published but were circulated privately to a restricted list of subscribers. The volumes of Seminar Notes (as they are properly caled) in special Jungian libraries have customarily been withheld from any reader not having an analyst's approval. Jungian publications contain occasional references to the Notes but seldom quotations. Although the policy of restriction had Jung's consent, he eventually agreed to the inclusion of the Seminar Notes among his published works. …
Jungian New York — William McGuire
When did it all begin? I believe that the first tiny spark, the prima scintilla, was struck around 1890, when a Basel schoolboy named Carl Jung first studied English. Then, in early 1903, Dr. C. G. Jung took leave of his post at the Burghölzli Hospital and spent two months in London, practicing the language and haunting the art galleries. That was a wise decision: American and British psychiatrists were turning up in Zürich for postgraduate study. Burghölzli, with its association tests, psychoanalysis, and remarkable collection of Swiss psychotics, was the place for a refresher course. The first Americans Jung met were probably the New Yorkers Peterson and Brill, who had residencies at the hospital, and a New York delegation including Dr. Smith Ely Jelliffe that came to the American Congress in 1907. Jung invited the New York doctors to drop in later at the Burghölzli, and so they did. Over the sober teacups of Dr. Bleuler's establishment, one can imagine young Carl listening eagerly as the visitors talked of New York and its stimulations. …
Jung's Contribution to an Understanding of the Meaning of Depression — V. Walter Odajnyk
C. G. Jung made a significant contribution to our understanding of the psychology of depression. His most striking discovery was that in its natural condition the unconscious is in a depressed state. The usual symptoms associated with depression — the feelings of inadequacy, inertia, heaviness, sadness, blackness, lack of interest in life and the pull towards death — are apt descriptions of the lower depths of the psyche. It is no wonder that consciousness normally being activated by the opposite principles — spirit, light, energy, joy, curiosity, life — fights vigorously not to fall into the hands of the unconscious. But by paying close attention to the unconscious, and with the help of the disclosures that the psyche itself makes in the alchemical treatises, Jung discovered two other startling facts: that the unconscious deplores its depressed condition and longs to be made free of it, and that within its blackness it contains a germ of consciousness capable of unifying the conscious and unconscious parts of the psyche, thereby healing the split soul of man.
In what follows I want to describe the evolution of Jung's ideas about the nature of depression. …
Lilith — Barbara Black Koltuv
Lilith, an irresistible, long haired, she demon of the night, flies through Sumerian, Babalonian, Assyrian, Canaanite, Persian, Hebrew, Arabic, and Teutonic mythology. … The present paper is an attempt to tell her story, to evoke her presence in consciousness, and to inquire into her meaning in the modern psyche. …
Book Reviews
A Secret Symmetry: Sabina Spielrein Between Jung and Freud — Aldo Carotenuto. Translated by Arno Pomerans, John Shepley, and Krishna Winston. New York: Pantheon Books. 1982. Reviewed by Thomas B. Kirsch.
Jung's “Secret” Confrontations with Freud (A Symposium) From American Imago: A Psychianalytic Journal for Culture, Science, and the Arts, Vol. 31, Spring 1981, No. 1. Reviewed by C. Jess Groesbeck.
Bollingen: An Adventure in Collecting The Past — William McGuire. Bollingen Series, Princeton University Press. 1982. Reviewed by Joseph L. Henderson.
Narcissism and Character Transformation: The Psychology of Narcissistic Character Disorders — Nathan Schwartz-Salant. Toronto: Inner City Books. 1982. Reviewed by Murray Stein.
Jungian Psychology in Perspective — Mary Ann Mattoon. New York: The Free Press. 1981. Reviewed by Meredith Sabini.
The Religions of the American Indians — Ake Hultkrantz. Translated by Monica Setterwall. Berkeley, California: University of California Press. 1980. Reviewed by Jerome S. Bernstein.
Light From The Darkness: The Paintings of Peter Birkhauser. Basel: Birkhauser Verlag. 1980. Reviewed by Dean L. Frantz.
Saint George and The Dandelion: Forty Years of Practice as a Jungian Analyst — Joseph B. Wheelwright. Preface by Erik Erikson and foreword by Gregory Bateson. Published by the C. G. Jung Institute of San Francisco. 1982. Reviewed by Alma Paulsen-Hoyer.
The Return of the Goddess: Femininity, Aggression, and The Modern Grail Quest — Edward C. Whitmont. New York: Crossroad. 1983. Reviewed by Christine Downing.
Volume 15, No. 2, Fall 1982
Incest and Myrrha: Father-Daughter Sex in Therapy — Beverly Zabriskie
Now and again, one discovers or rediscovers a tale which offers mythic answers to current questions. The myth of Myrrha, as told by Ovid in his Metamorphoses, is one such tale. It is the story of a daughter's desire for her father, of a princess' passion for her king. It is a story, too, of a father's failure in understanding and withstanding — a failure which hastened a young women in his care not into life, but toward a living death.…
My interest in this paper is not on the obvious ethical implications of malpractice but on the psychological implications of failure in practice; not on the violation of a professional code, but of a professional relationship — the transference in all its stunning facets. …
In Memory of Arthur: 1932-1980. A Study of the Individuation Process in a Cancer Patient — Stefanie Halpern
My husband Arthur died of cancer on December 9, 1980. My purpose in writing this article is to give honor and value to his struggle for selfhood. Its substance is his dreams and the sculptures made by him during his illness. The early dreams I have recalled; another group I jotted down from memory in the spring of 1980, and the final dreams were dictated to me by my husband for the purpose of this article. …
Mass Man, Mass Society, Individual Solution: A Jungian Approach to Problems of Modernity — William W. Quinn
If Carl Gustav Jung could be said to have “believed in” a sacred principle, that principle would probably be the importance of the individual. Not only was individuation — his formula for wholeness — predicated upon the same etymological root, but in his later writings his strong emphasis on culture and society was inextricably bound to the concept of the individual. Jung's training as a physician and as a psychiatrist is reflected in his observations upon both the individual and society. …
Concerned as he was about the psychological ramifications of “mass man in a mass society,” Jung never lost sight of the fact that both the causal and curative agents of all social ills lay in the individual. …
“The Dream of Dumuzi:” Introduction and Commentary — Diane Wolkstein
“The Dream of Dumuzi” is the oldest dream of which we have a record. It is part of “The Descent of Innana,” the central story of the Epic of Innana which dates back to 2000 B.C.
Book Reviews
Reviewed together by Beverly Zabriskie:
Woman, Earth and Spirit: The Feminine in Symbol and Myth — Helen M. Luke. New York: Crossroad Publishing Compnay. 1981.
Descent to the Goddess: A Way of Initiation for Woman — Sylvia Brinton Perera. Toronto: Inner City Books. 1981.
Sandplay Studies: Origins, Theory and Practice — Dora Kalff, Clare Thompson, et al. San Francisco: C.G. Jung Institute of San Francisco. 1981. Reviewed by Estelle L. Weinrib.
Prisoners of Childhood — Alice Miller. Translated from the German by Ruth Ward. New York: Basic Books, Inc. 1981. Reviewed by Virginia LaForge Bird.
Projection and Recollection in Jungian Psychology: Reflections of the Soul — Marie-Louise von Franz. Translated by William H. Kennedy. La Salle, Illinois: Open Court Publishing Co. 1980. Reviewed by Alfred Ribi.
C.G. Jung and Paul Tillich: The Psyche as Sacrament — John P. Dourley. Toronto: Inner City Books. 1981. Reviewed by Eugene Monick.
Sehnsucht Nach Dem Paradies: Tiefenpsychologische Umkreisung Eines Urbilds — Mario Jacoby. Fellbach: Verlag Adolf Bonz. 1980. Reviewed by Gary V. Hartman.
Volume 15, No. 1, Spring 1982
Psychotherapy and Alchemy VIII: Coniunctio — Edward F. Edinger
The coniunctio is the culmination of the opus. Historically, as well as psychologically, it has both an extraverted and an introverted aspect. The alchemists' fascination with the coniunctio on the extraverted side promoted a study of the miracle of chemical combination and lead to modern chemistry and nuclear physics. On the introverted side, it generated interest in unconscious imagery and processes leading to twentieth-century depth psychology. …
Self-Realization in the Ten Oxherding Pictures — Mokusen Miyuki
In my paper entitled, “A Jungian Approach to the Pure Land Practice of Nien-fo,” I challenged the prevailing psychological view of Eastern religions as aiming at the “dissolution,” or at least the “depotentiation,” of the ego. I argued that the Pure Land Buddhist practice of nien-fo aids the individual to strengthen, rather than dissolve, the ego through the integration of unconscious contents. In this paper, I would like to further support this point by examining the Zen tradition's Oxherding Pictures. These pictures are products of the Zen “mind” and experess in an art form the experience of satori or Zen enlightenment. Since enlightenment is a psychological reality par excellence, these pictures can be analyzed by employing Jungian methodology and conceptual framework, and by viewing them as portraying what C.G. Jung calls “the individuation process.” …
Sexual Intimacy Between Patient and Analyst — Charles H. Taylor
Sexual activity between patient and therapist occurs more frequently than is openly acknowledged or discussed. In the psychoanalytic tradition, such activity is still overtly tabu, and of course it is against the stated code of ethic of most professional associations. Yet such activity takes place in Jungian as in other circles, though it is normally a closely guarded secret. Not only is analytic privacy exploited directly to keep the sexual relationship secret as it occurs; ironically, the confidentiality of any subsequent analysis restricts open examination of the facts. Thus secrecy becomes a part of the patient's wound and analytic confidentiality prevents discussion of the destructive effects of sexual contact by precisely those therapists who know the wounded patients best. …
Synchronicity and the Mexican Divinatory Calendar Tonalamatl — J. F. Zavala
Synchronicity, as C. G. Jung understands it, is the simultaneous appearance of two phenomena, the first one of which is psychic, and the second of material nature. They are not related casually one to another, but their occurrence produces a feeling reaction in the observer which transmits to him the meaningful sense of this event. For example: somebody dreams that he is travelling into a cold land full of ice and snow, and this person catches a terrible cold the next day. These events happen very irregularly and arbitrarily, and they cannot be observed through statistics or through the theory of probabilities. The only common characteristic of the two phenomena forming a synchronisitic event is the moment of time in which they take place. These events allow us to have an insight into a very mysterious process which exists in the background of the same, and in which the psychic and the material phenomena, i.e., the opposites appear to be unified. Order and organization seem to exist in the process of unification. Now I will discuss one of the manifold and inexhaustible representations of this process which exists in the background of synchronistic events. …
Book Reviews
Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century — John Boswell. Chicago: University of Chicago Press. 1980. Reviewed by Jonathan J. Goldberg.
The Supervisory Experience — Robert Langs, M.D. New York: Jason Aronson. 1979. Reviewed by William B. Goodheart.
Spontaneous Images: Relationship Between Psyche and Soma (Special Issue of Psychosomatische Medizin, Heft 1/2-Band 9, 1980) Baden, Switzerland: Transbooks AG. 1980. Reviewed by Selma Hyman.
Dynamics of the Self — Gerhard Adler. London: Coventure Ltd. 1979. Reviewed by Peter H. Tatham.
Alchemy: An Introduction to the Symbolism and the Psychology — Marie-Louise von Franz. Toronto: Inner City Books. 1980. Reviewed by Gertrud B. Ujhely.
Divination and Synchronicity: The Psychology of Meaningful Chance — Marie-Louise von Franz. Toronto: Inner City Books. 1980. Reviewed by Nathan Schwartz-Salant.
Jung and Tarot: An Archetypal Journey — Sallie Nichols. Introduction by Laurens van der Post. New York: Samuel Weiser. 1980. Reviewed by Barbara Black Koltuv.
Volume 14, No. 2, Fall 1981
The Mythical World and the Individual — Erich Neumann
At first glance the opposition between the “mythical world” and the “individual” seems to correspond to the well-known opposition between the unconscious and the ego. The world of the unconscious is, in fact, essentially the world of the archetypes, and the archetypes are “mythical motifs”; that is to say, their projection constellates the mythical world. In the same way the ego, which stands in the center of our consciousness, appears to constitute the essence of the individual and his individuality.
In reality, however, the psychic situation is much more complicated and more rich in problems. …
Psychotherapy and Alchemy VII. Separatio — Edward Edinger
The prima materia was thought of as a composite, a confused mixture of undifferentiated and contrary components requiring a process of separation. Images for this process are supplied by various chemical and physical procedures performed in the alchemical laboratory. The extraction of a metal from its crude ore was done by heating, pulverizing, or by various chemical means. Many substances when heated will separate into a volatile part which vaporizes and an earthy residue which remains behind. Amalgams, for instance, when heated release their mercury as vapor and leave the non-volatile metal at the bottom of the vessel. … In all these examples, a composite mixture undergoes a discrimination of its component parts. Order is brought out of confusion analogous to creation myths in which cosmos is born out of chaos. It is not surprising therefore, that many cosmogonic myths describe creation as separatio.…
Number and Myth: The Archetypes in Our Hands — Yael Haft-Pomrock
Chirology serves as a mirror to our soul. Etymologically the world “chirology” is formed by two Greek words, chiro meaning ‘hand’ and logos meaning ‘word,’ and ‘language’; thus, chirology is the language of the hand. Now language is, in fact, the words we use to describe and express matter, images, spiritual or non-descriptive emotions, sensations, feelings, and thought. We know, however, how limited and elusive this use of expressions in words is. Yet, this is our only tool of understanding so we keep on trying, using every symbol that comes close to expressing in words, audibly and non-audibly, the many levels any phenomena has, thus deepening our grasp of that which we try to express. Language is a human device, and it is we as human beings that need this enriching vehicle for we have an inner urge to know in order that we may transmit onwards to others the meanings of our inner and outer realities, and all visible phenomena around us. …
Imagery in Dreams of Illness — Meredith Sabini
The use of dreams in the understanding of both psychogenic and organic illness is a relatively unexplored area. There are nine places in Jung's Collected Works and Letters where he cites dreams about illness, and in several cases in which dreams played a crucial role in the making of a differential diagnosis he discussed them at length. …
I would like to approach the subject of imagery in dreams related to illness by examining the examples found in Jung's writings and in dreams I have collected. The purpose of this study is to learn how the unconscious symbolizes illness and to see what types of information dreams about illness provide. …
Obituary: John D. Barrett, Jr. — William McGuire
John David Barrett, Jr., the former president of the Bollingen Foundation, of New York, died suddenly at his home in Greenwich, Connecticut, on 28 June 1981. He was seventy-seven. He led the Foundation during its most active years, when he guided its remarkable services to Jungian psychology. …
Book Reviews
The Tao of Psychology: Synchronicity and the Self — Jean Shinoda Bolen. San Francisco: Harper & Row. 1979. Reviewed by Mathilde Pope.
The Moon and the Virgin: Reflections of the Archetypal Feminine — Nor Hall. New York: Harper & Row. 1980. Reviewed by Marilyn Nagy.
The Norse Myths. Introduced and retold by Kevin Crossley-Holland. New York: Pantheon Books. 1980. Reviewed by John Hall.
Reviewed together by Kenneth L. Phillips:
Lectures on the I Ching: Constancy and Change — Richard Wilhelm. Princeton: Princeton University Press. 1980.
Researches on the I Ching — Ilulian Shchutskii. Princeton: Princeton University Press. 1979.
Theatre and Alchemy — Bettina Knapp. Detroit: Wayne State University Press. 1980. Reviewed by Estelle L. Weinrib.
The Invisible Partners: How the Male and Female in Each of Us Affects Our Relationships — John A. Sanford. New York/Ramsey: Paulist Press. 1980. Reviewed by Jack Nidever.
Volume 14, No. 1, Spring 1981
Meaning and Order: Concerning Meeting Points and Differences Between Depth Psychology and Physics — Marie-Louise von Franz
In his book on synchronicity, C. G. Jung introduces two new concepts into depth psychology concerning the world of so-called chance. One is the concept of “acausal orderedness” and the other that of “synchronistic events.” The former means a regular omnipresent just-so-ness, such as, for instance, the specific speed of light, the quantization of energy, the time-rate of radioactive decay, or any other constant in nature. Because we cannot indicate a cause (for these regularities); we generally express this just-so-ness by a number, which is, however, based on an arbitrarily chosen length of space-time. … Such acausal orderedness does not only exist in the realm of physics; we find it also in the human mind or psyche. …
Psychotherapy and Alchemy VI. Mortificatio — Edward F. Edinger
… the alchemical opus has three stages: nigredo, albedo, and rubedo: the blackening, the whitening, and the reddening. This paper is concerned with the first of these, the nigredo, or blackening, which belongs to the operation called mortificatio.
The two terms, “mortificatio” and “putrefactio,” are overlapping ones and refer to different aspects of the same operation. Mortificatio has no chemical reference at all. Literally it means “killing” and hence will refer to the experience of death. As used in religious asceticism it means “subjection of the passions and appetites by penance, abstinence, or painful severities inflicted on the body.” (Webster) To describe a chemical process as mortificatio is a complete projection of a psychological image. …
Illusion and Reality in the Yogavasistha, or The Scientific Proof of Mythical Experience — Wendy Doniger O'Flaherty
The object of this essay is to demonstrate how an Indian text uses narrative to suggest ways in which one might prove, scientifically, that a mythical experience is as “real” as experiences that normal common sense regards as “real.” We must be careful to distinguish from the very start between a number of layers of reality: perceived reality (the everyday world that we measure in inches and seconds); imagined reality (the realm of dreams, fantasies, madness, and hallucination); artistic reality (the self-consciously created forms that imitate or challenge the images of perceived reality); and metaphorical or analogical reality (verbal signs that view one layer of reality through another). These rough definitions provide a starting point from which it will be possible to see how our text qualifies each category or erases the dividing line between several categories. …
Somatic Consciousness — Arnold Mindell
Psychological discoveries may be as bad as they are good. Freud, for example, discovered the so-called “subconscious.” He said that dreams were the “royal road” to the mysterious thing which we today call the unconscious. His followers focused on dreams and discovered a great deal about symbol channels; however, they also inadvertently neglected other channels of the unconscious such as parapsychological phenomena, divinatorial systems, and body phenomena. Every discovery about the unconscious focuses on some new thing and neglects other important phenomena. That may be one reason why we know a great deal about images and symbols today, but very little about body life. …
Book Reviews
Clinical Uses of Dreams: Jungian Interpretations and Enactments — James A. Hall, M.D. New York: Grune & Stratton. 1977. Reviewed by Adolf N. Ammann.
The Secret Raven: Conflict and Transformation in the Life of Franz Kafka — Daryl Sharp. Toronto: Inner City Books. 1980. Reiewed by Raymond F. Kilduff.
The Psychological Meaning of Redemption Motifs in Fairy Tales — Marie-Louise von Franz. Toronto: Inner City Books. 1980. Reviewed by David L. Hart.
Imago Dei: A Study of C. G. Jung's Psychology of Religion — James W. Heisig. Lewisburg: Bucknell University Press; London: Associated University Presses. 1979. Reviewed by Ann Belford Ulanov.
Methods of Treatment in Analytical Psychology — Ian F. Baker, Editor. Fellbach: Verlag Adolf Bonz. 1980. Reviewed by Jonathan J. Goldberg.
Psyche and Substance: Essays on Homeopathy in the Light of Jungian Psychology — Edward C. Whitmont. Richmond, California: North Atlantic Books. 1980. Reviewed by Ronald A. Grant.
The Aquarian Conspiracy: Personal and Social Transformation in the 1980's — Marilyn Ferguson. “Foreword” by Max Lerner. Los Angeles: J.P. Tarcher, Inc. 1980. Reviewed by Richard Thurn.
Volume 13, No. 2, Fall 1980 — Focus on Narcissism
Narcissism and Narcissistic Character Disorders: A Jungian View – Part II: The Mythology of Narcissus — Nathan Schwarz
The Narcissus myth is an image of psychic existence that is between the polarities personal and archetypal, partaking of each and being separate from neither. Narcissus is a transitional figure, representing the pattern of existence in transit towards or from archetypal reality, clinging to the archetypal world or straining to separate from it, scorning personal relationships that would separate from the eternal, and equally rejecting the otherness of the divine realm which would place him closer to the human. …
Narcissism and the Search for Interiority — Donald Kalsched
Jung once said that the gods have become diseases, and perhaps nowhere in contemporary Western culture is the truth of this statement better illustrated than in the case of the mythological Narcissus. The handsome youth immortalized in Ovid's Metamorphoses has lent his name to an evolving list of psychological and sociological “pathologies” in our time beginning with Freud's early use of the name in his classic paper On Narcissism (1914). Narcissus has not fared too well in these descriptions. Contemporary psychiatry, for example, has recently adopted his name to designate a specific type of personality disorder in which “a grandiose sense of self, exhibitionism,” and “severely disturbed object-relationships” are the predominant symptoms. …
… But the exclusive attention devoted recently to the psychopathology of narcissism runs the risk of neglecting or obscuring the deeper individuation-urge embedded in this frustrating disorder and the wider relevance of the narcissist's suffering and disillusionment to the conundrums of relatedness in our time where the “inability to include anything outside ourselves in our love” seems an increasingly prevalent problem. For this wider perspective we must reach back to the myth itself and examine the plight of the mythological Narcissus in light of recent psychoanalytic findings. …
Puer Aeternus: The Narcissistic Relation to the Self — Jeffrey Satinover
For some twenty years the problem of the puer aeternus — the eternal adolescent — has been of growing interest and puzzlement to Jungian analysts. Interest in the puer [for convenience the term is being applied to both the man and woman] has grown in proportion to a striking increase in the incidence of this kind of personality: a personality characterized on the one hand by a poor adjustment to quotidian demands, a failure to set stable goals and to make lasting achievements in accord with these goals, and a proclivity for intense but short-lived romantic attachments, yet, on the other hand, it is also characterized by noble idealism, a fertile imagination, spiritual insight and frequently, too, by remarkable talent. …
Reassessing Femininity and Masculinity: A Critique of Some Traditional Assumptions — Edward C. Whitmont
During the early thirties, Jung made an initial attempt at what he then called a preliminary characterization of the female and male predispositions. He termed Eros the tendency to relatedness, which he deemed fundamentally expressive of the feminine; Logos, spirit, creative and ordering intelligence, and meaning typified the male attitude. Unfortunately, this first preliminary attempt has been treated in much Jungian literature as though it were the final word for the intervening forty years. Unfortunately, because, in the light of women's increasing awareness of themselves, more and more evidence has been accumulating that the Eros-Logos concept is inadequate for covering the wide range of feminine and masculine dynamics. Moreover, it is also terminologically and psychologically inappropriate. …
Book Reviews
Applied Dream Analysis: A Jungian Approach — Mary Ann Mattoon. New York: John Wiley & Sons. 1978. Reviewed by Adolf N. Ammann
Tormented Master: A Life of Rabbi Nahman of Bratzlav — Arthur Green. University, Alabama: University of Alabama Press. 1979. Reviewed by James Kirsch
Puer Papers — James Hillman, et. al. Irving, Texas: Spring Publications. 1979. Reviewed by James A. Hall.
Creative Man: Five Essays — Erich Neumann. Princeton: Princeton University Press. Bollingen Series LXI:2. 1979. Reviewed by Jonathan J. Goldberg.
Alchemical Active Imagination — Marie-Louise von Franz. Irving, Texas: Spring Publications. 1979. Reviewed by V. Walter Odajnyk.
The Dancing Wu Li Masters: An Overview of the New Physics — Gary Zukav. New York: William Morrow & Company. 1979. Reviewed by Zulette M. Catir.
The Flight To Lucifer: A Gnostic Fantasy — Harold Bloom. New York: Vintage Books. 1980. Reviewed by Thomas H. Records.
Volume 13, No. 1, Spring 1980
The Clown Archetype — Ann and Barry Ulanov
In sharp contrast to the witch, who so obviously does not give a rap for dependent needs, tender feelings, or anybody's wish to grow, but simply cackles her characteristic cackle and flies off in the face of human concerns, the clown brings color and laughter and the hurly-burly of the circus into the world. The clown gathers feeling into merry bundles. He makes us laugh. He makes us cry. We oohh and aahh with terror as danger stalks him from behind. We howl with relief as he makes his bumbling escape. We sit on the edge of our chairs in anticipation of a terrible event about to occur, and yet thump with glee when disaster befalls. … Distinct, vivid, unforgettable, the clown stands forth as an immensely potent archetype of human feeling. He makes us feel; he personifies feeling. He enacts feeling; he is feeling. What does he tell us with all of this? What is the clown archetype?…
The Analyst's Myth: Freud and Jung as Each Other's Analyst — C. Jess Groesbeck
In all cultures there have existed at all times and in all places myths of healing. Man apparently cannot survive without designating as a healer a member of the group who is trained in the art. … I will attempt in this paper to address the problem of “conflicting psychological school” and “truths” by focusing on all psycho-therapeutic systems as, basically, systems of “personal healing myths” that have come out of the lives and experiences of their founders in their attempts to heal others.…
Psychotherapy and Alchemy V. Sublimatio — Edward F. Edinger
Just as calcinatio pertains to fire, solutio to water and coagulatio to earth, so sublimatio is the operation pertaining to air. It turns the material into air by volatilizing and elevating it. The image derives from the chemical process of sublimation in which a solid, when heated, passes directly into a gaseous state and ascends to the top of the vessel where it resolidifies on the upper, cooler region. …
The term “sublimation” derives from the Latin sublimis meaning “high.” This indicates that the crucial feature of sublimatio is an elevating process whereby a low substance is translated into a higher form by an ascending movement. … Psychologically, this corresponds to a way of dealing with a concrete problem. One gets “above” it by seeing it objectively. We abstract a general meaning from it and see it as a particular example of a larger issue …
Psyche in Hiding — Russell A. Lockhart
I have been seduced rather shamelessly by what I call an “etymological fantasy.” By fantasy I mean a way of imagining, not an object or an end product. In this sense, fantasy is a kind of consciousness. An etymological fantasy is a way of imagining through consciousness of the etymological ground from which our words spring. To do proper etymological work one should know many languages. I don't. One should study philology and linguistics. I haven't. Eros has not brought me together with words in this “proper” way. But love rarely comes in proper ways! Rather, Eros' arrow came in the form of a dream. It was only a voice but it spoke with absolute and certain authority: Do you not know that words are eggs, that words carry life, that words give birth? I say Eros sent this dream because since that time I have been connected insufferably with this image of “word-as-egg” and, in the spirit of Eros, I am pushed to tell, speak, and otherwise relate what I uncover and discover as I root around in the roots of words.…
Book Reviews
Jung in Context: Modernity and the Making of a Psychology — Peter Homans. Chicago and London: The University of Chicago Press. 1979. Reviewed by Leland H. Roloff.
Time: Rhythm and Repose — Marie-Louise von Franz. London: Thames and Hudson. 1978. Reviewed by Arnold Mindell.
Jungian Psychotherapy: A Study in Analytical Psychology — Michael Fordham. Chichester: John Wiley & Sons. 1978. Reviewed by Jonathan J. Goldberg.
The Wise Wound: Eve's Curse and Everywoman — Penelope Shuttle and Peter Redgrove. New York: Richard Marek Publishers. 1978. Reviewed by Beverly Zabriskie.
The Dream and The Underworld — James Hillman. New York: Harper & Row, Colophon Books. 1979. Reviewed by John Beebe.
The Gnostic Gospels — Elaine H. Pagels. New York: Random House. 1979. Reviewed by Beverly Moon.
C. G. Jung: Word and Image. Edited by Aniela Jaffé. Translated from the German by Krishna Winston. Princeton, New Jerey: Princeton University Press. Bollingen Series XCVII:2. 1979. Reviewed by V. Walter Odajnyk.
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