Home About Calendar Workshops Lectures Advanced  Seminars Continuing Ed: Classes Register Forums Summer Study Membership Book Service Quadrant: Current Back Issues Article Index Author Index Subscribe Advertise Submissions Community: Events Links Contact

To order back issues of Quadrant, see the Subscriptions & Orders page.

Use these links to jump to a particular year:
2007 | 2006 | 2005 | 2004 | 2003 | 2002 | 2001 | 2000
1999 | 1998 | 1997 | 1996 | 1995 | Pre-1995 issues …

Volume XXXVII, No. 2, Summer 2007

From the Editor — Kathryn Madden

When the Jungian community, which includes analysts, educators, laypersons, and anyone interested in Jung’s writings and thought, loses an individual who has contributed to our community on so many levels, I feel that it is important to recognize this individual …

[ Click here for more of this article … ]

Remembering Philip— Beverley Zabriskie

… Philip Tyler Zabriskie died at twenty-two minutes after midnight on Christmas morning 2005. In the months since Philip's death, I have learned that we do not know the arc of a man's life until and beyond his death. The mix of his alchemy, of who he was in body, spirit, and soul, is still being discovered, and the ongoing creative affects of his personality and work are still emerging. …

Prologue to The Odyssey— Philip Zabriskie

In my fortieth year, I had a dream: a foreign sailor on his voyage home was stranded in a foreign land.

On awakening, my mind went to Odysseus, the seaman from Ithaca. While known as the Greek trickster warrior of the Illiad, he lives in our psyches and language as “the man of twists and turns.” His name has come to signify a perilous and far-flung journey, an elliptical homeward course, an Odyssey. …

Amplification as Consecration (for Philip Zabriskie: In Memoriam) — James Hillman

A question has occurred to me through the years: What gives such potency to Jung’s method of amplification? Simply by finding a cultural parallel to an enigmatic dream image, neologism or behavior, a person feels livened, even excited enough to pursue research in books and pictures to find further similarities, and to elaborate the dream with acts of embodied imagination. How come this power of amplification? …

Introduction: History, Narrative, Psychology — Philip Zabriskie

The Odyssey is an arduous journey for one called Odysseus, originally told to a specific culture with which he was identified. We cannot conceive how those who first heard Homer’s oration received or understood the paradigm without first knowing something about the cares and disquietude of the epoch they lived in. …

Losing, Finding, Being Found: At the Edge Between Despair and Hope — Ann Belford Ulanov

Keywords: terrorism, splitting, shadow, Self

Terrorism with its splittings of the world threatens us with a sense of randomness, helplessness, meaninglessness. Splittings of Jungian groups confirm that we are not outside the world’s splittings, and that we can study such splits by looking into our own. This paper examines the loss of a sense of wholeness of the Jungian community, the finding of new patterns the Self is engineering, and that we are found in a process outside ourselves that also includes us. We discover that we are not the sole authors of splittings, that the Self destroys itself if it becomes too reified or too spiritualized. We perceive shadow elements afresh by casting them on other groups and discover that we must “succumb in part“ to our shadow. Our job is to perceive, give attention (libido) to witness this Self process, which means identifying and disidentifying from our own view simultaneously.

The Ethics of Individuation, The Individuation of Ethics — Murray Stein

Keywords: conscience, ethics, individuation, inflation, morality, self

This paper considers two questions that have to do with the relation between individuation and ethics: First, does ethics play a vital and crucial role in the individuation process as depicted in Analytical Psychology and encountered in psychoanalysis? Second, does individuation play a role in the elaboration of ethics? I assume here that both individuation and ethics are open and dynamic, not static and fixed programs. Individuation unfolds over the course of a person’s lifetime and is full of ambiguities, false pathways, and contradictory tendencies. Ethics is not primarily about following concrete rules and codes but rather about reflection on human actions from a moral perspective. Both involve an ongoing human endeavor to incarnate more fully the archetypal self as it presents itself in a particular time and place, individual or cultural. This paper considers how they intersect, how they challenge each other, and ultimately how they enhance each other.

Witchcraft: A Psychic Category of the Imagination? For Philip Tyler Zabriskie
— Ann Casement

Keywords: witchcraft, categories of the imagination,
participation mystique, participant objectivation

In utilizing witchcraft practices and beliefs amongst the Azande as a heuristic device to examine Jung’s misappropriation of ideas from the social sciences, the author also acknowledges the teleological vision that inspired these attempts on Jung’s part. The author goes on to suggest that participant objectivation, the approach advocated by the French post-structuralist anthropologist, Pierre Bourdieu, may have been of interest to Jung in his endeavour to link ideas from the social sciences with insight from analytical psychology.

[return to top]

Volume XXXVII, No. 1, Winter 2007

From the Editor — Kathryn Madden

This issue of Quadrant offers challenges to closed, in contrast to open, systems of psychoanalytic thought. We are asked to suspend what we know toward an encounter with the Wholly Other, the “projectionist,” the “seeing eye,” the “eye of eternity,” the abyssal eye which observes us from the depths of the soul and longs after manifestation an incarnation.

Through the concepts of archetypes, Self, mysticism, God, experience, wholeness, unitary reality, oneness, and post-modern culture, these authors ask us to enter the territory outside pre-existing knowledge …

[ Click here for more of this article … ]

The Area of Faith Between Michael Eigen and His Readers— Aner Govrin

Keywords: Winnicott, Bion, Lacan, faith, literary criticism, God

Michael Eigen is a romantic writer-poet and analyst whose profound interest in religion and God deters readers as much as it attracts them. The first part of this paper describes basic ideas in Eigen’s writings such as mysticism and duality. How to read Eigen and why is the primary focus of the second part. By using “the area of faith in Winnicott, Lacan and Bion” (1981/1993), the paper shows how Eigen attempts to engage his readers in a totally new type of interaction with his texts, one that poses great demands and aims at making contact with something outside preexisting knowledge and psychoanalytic theory..

Wholeness as Image and Clinical Reality in the Practice of Analytical Psychology — Donald E. Kalsched

Keywords: wholeness, anti-wholeness defenses, complex, early trauma, self-care system, inner child, protector/persecutor, active imagination, spiritual reality of Self as center, lesser vs. greater coniunctio, transitional space

The concept of wholeness and its relationship to individuation and the ordering, integrating agency of the Self, is central to Analytical Psychology and its understanding of individuation. Less recognized is the idea that certain “anti-wholeness defenses” may operate within certain individuals, conspiring to keep the personality dis-integrated in the service of survival-in-pieces. The author explores the two psychologies in which these differing images of wholeness are operative and looks at the “spiritual” implications of each. He then illustrates his thesis with a clinical case in which the anti-wholeness defenses, pictured in dreams, give up their protective function, allowing for the healing of an early wound to the patient’s relationship with her father — a healing which is mediated by a mysterious presence representing a transcendent “more” that Jung glimpsed in his own experience of wholeness.

Images of the Abyss — Kathryn Madden

Keywords: abyss, unitary reality, Jacob Boehme, Ungrund, Carl Jung, Self

Images of the abyss in traditional Christian theology and psychology are generally symbolic of hell, destruction, or death. Here, the notion of abyss is regarded afresh through the experiences of Jacob Boehme, the 17th century German shoemaker and mystic, and Carl Jung, the 20th century Swiss psychoanalyst. Boehme’s pre-existent abyss, which he called the Ungrund, or un-ground, saw as underlying all of creation, even God, relates to the unitary reality of Jung’s Self. The Self is before the beginning of the individual human psyche and also its ultimate goal in terms of psychological life.

Gesamtdatenwerk: Peter Greenaway, New Media, and the Question of Archetypes — Gray Kochhar-Lindgren

Keywords: new media, Peter Greenaway, archetypes, database, eidos, difference

Gesamtdatenwerk questions the meaning of “archetype” in the digital age. Peter Greenaway’s Tulse Luper Suitcases serves as an example of how archetypes are resituated within the archive and the studio of postmodern culture. Instead of a stabilized and stabilizing narrative that repeats itself consistently through time, an archetype is understood as an improvisational cultural production that we make, unmake, and remake for particular psychosocial reasons and within particular technological domains. Working with the archetypes as a form of idealist philosophy, the article suggests that we must learn to read this tradition with an eye toward differentiating networks of signifiers. When there are no first principles, nor any knowable ultimate realities, archetypes do not return to a primordial past nor point toward a future end, but become ever-changing signifiers that form and re-form in an unprogrammatical mix.

Book Reviews — Beth Darlington, Book Review Editor

Jung's Apprentice: A Biography of Helton Godwin Baynes — Diana Baynes Jansen. Daimon Verlag, Einsiedeln, 2003. Reviewed by Richard Lewis, M.D.

[return to top]

Volume XXXVI, No. 2, Summer 2006

From the Editor — Kathryn Madden

The authors featured in this issue put forth compelling perspectives on how we might engage with otherness and bear the inevitable suffering that this purposive action entails.

A direct dialogue between James Hollis and Robert Henderson challenges us to consider the neurosis of “private religion” and the role that our complexes play in relation to our neuroses. in our current culture, Hollis finds Jungian psychology to offer the most viable access to spirit through a symbolic life. …

[ Click here for more of this article … ]

Watching the Cardinal: Interview with James Hollis, Ph.D.— Robert S. Henderson

Keywords: Jung, spiritualtiy, private religion, introversion, Philemon Foundation, Answer to Job, God, Jungian Societies

This is an interview with James Hollis, Ph.D., Jungian Analyst in Houston, Texas, Senior Training Analyst for the Inter-Regional Society of Jungian Analysts, and Vice President of the Philemon Foundation.

The Complex and the Object: Common Ground, Different Paths — Erel Shalit and James Hall

Keywords: archetypal image, archetype, autonomous complex, complex, complex-object, Freud, internal object, internalized object, Jung, object, Klein.

While complex and object are part of everyday psychoanalytic discourse, the meaning of the terms varies with different approaches, and the relationship between the concepts is far from apparent. Specifically, in this paper the Jungian complex and the Kleinian internal object are compared. It is the view of these authors that the internal object is primarily related to the archetypal image, and the internalized object to Jung’s concept of imago. The complex is the central concept that in a well-defined model of the psyche dynamically unites the phenomena described by these concepts. Furthermore, while in neurotic conflict the struggle between the ego and autonomous complexes takes place on the battlefield of the subjective psyche, in the personality disorders the complex is projected “wholesale” onto the external object, turning the other into a “complex-object.”

Is C. G. Jung's Process of Individuation a Spiritual Discipline? — Beverly Moon

Keywords: individuation process, spiritual discipline, transformation

C. G. Jung declares that the central concept of his psychology is individuation, a psychological process of personal transformation realizing the complete self. In many ways, this process parallels the spiritual disciplines found in religious traditions. Is, then, analytical psychology a religion; and is the process of individuation another example of spiritual discipline? Attention to the meaning of spiritual discipline shows that it always has a religious goal. The process of individuation, however, does not need to be linked to transcendence. Personal wholeness can be understood religiously, but it has value as well for those who are not religious.

Looking for Soul in the Cul-de-Sacs — Roberta Tyler

Keywords: childhood trauma, analytic process, Freud v. Jung, addiction, death of the spirit, spirit in Jungian psychology

This paper traces the history of a psyche traumatized early in life by “not good enough” parenting, yet sufficiently inspired by the organizing life instinct in “the mythopoetic strata of the unconscious” to hunt down its missing aspect (spirit). When unconscious negative inner experiences were sufficiently integrated, a positive constellation of the numinosum was enabled. Jung’s discovery of the religious dimension of the psyche and my experience of this in analytical psychology “brought me home” to experience the missing Other and to feel healed. The trauma of the soul — lost, found, explicated, and integrated with spirit — is the opus of this life.

The Philosophical Cow — James Hall

The beloved and philosophical cow
in route to the abattoir reflects
how her past choices have led her now
to lose her life, her flesh — these personal effects. …

Book Reviews — Beth Darlington, Book Review Editor

Pauli and Jung: The Meeting of Two Great Minds — David Lindorff. Quest Books, 2004. Reviewed by Michael Conforti, Ph.D.
Jung Stripped Bare By His Biographers, Even — Sonu Shamdasani. Karnac, 2005. Reviewed by Joy L. Davey, Ph.D.

[return to top]

Volume XXXVI, No. 1, Winter 2006

From the Editor — Kathryn Madden

We all have our own images of evil and our own personal responses to the ways in which evil manifests itself. We may be suddenly thrust into the field of evil by a mother’s frantic phone call — her college-age son murdered with a hot to the head by a .38; his girlfriend shot five times while reaching for her cell phone; the murderer, one of the best friends of the two he shot before he then killed himself — an act of jealous rivalry and untreated depression.

[ Click here for more of this article … ]

Edward Christopher Whitmont, M.D., December 5, 1912 – September 21, 1998
— Kathryn Madden

It has now been seven years since the death of Edward Christopher Whitmont in 1998. I myself never had the privilege of meeting Dr. Whitmont. What initiated a special tribute to him in this issue of Quadrant was the discovery of an unpublished manuscript on a subject that is all too relevant to our culture and time. In fact, “The Mystery of Evil” is extremely timely given the context of our global situation. As I have read and edited his piece, I feel like I have come to know something of the inner life and the soul of this man who has been said to have “had a restless nervous energy, a quick and creative mind … forever dissatisfied with what he knew, constantly exploring new avenues, prodded along by a Merlin-like quicksilvery intuition …” [and yet] led down “pathways that were misguided” (Kaufmann, p. 145). Was he?…

The Mystery of Evil — Edward C. Whitmont

Keywords: Jung, evil, privatio boni, nominalism, abnormlacy, ego-self relationship

The author explores the paradoxical phenomenon that despite “our vigorous endeavors to further the good,” what we experience as evil not only stubbornly persists but appears to have increased in strength. All “optimistic claims of progress” aside, evil recurs again and again and is seen as that which disrupts the ego-Self relationship. The author argues that what is needed is an “acceptance of life as an endless search, an uncertain way of choice, error, and ignorance — for the sake of God.”

Edward Christopher Whitmont: Bibliography. Kristine Mann Library Holdings
— Michelle McKee and David Ward

Evil — Ann Belford Ulanov

Keywords: shadow, personal, collective, archetypal evil, tragic view, unverifiable faith

Evil is a mystery, not a problem to be solved or eradicated. The psyche speaks of it with its own images, which is a most effective way to approach its dynamics in clinical work. Evil imposes its own logic and depth psychologists locate it in different parts of the psyche. Jung takes up the fact of evil with the most persistence and distinguishes its personal, collective, and archetypal dimensions. I propose the hinge of evil to describe how our personal shadow tips us into collective evil in society and exposes us to its archetypal force. Facing evil in itself — its archetypal dimension — presses us to consciousness of what we believe about reality and how evil fits into it. I offer two examples, Jung’s and my own.

Book Reviews — Beth Darlington, Book Review Editor

A Terrible Love of War — James Hillman. Penguin Press, 2004. Reviewed by Gary Trosclair

[return to top]

Volume XXXV, No. 2, Summer 2005

From the Editor — Kathryn Madden

Summer is a time when rising temperatures cause a lightening, even a lessening, of clothing. We become more aware of our bodies and, as we do, perhaps become aware of now-broken resolutions made in January to get into better shape by June or July. In the spirit of body–mindfulness, the summer issue of Quadrant presents the contributions of authors with something to say about how our physical natures reveal and/or hide our identities, mediate emotional awareness, or even produce the experience of the numinous.

[ Click here for more of this article … ]

Numen of the Flesh — Cedrus Monte

Keywords: numen, body, movement, electron psyche

According to Jung, the experience of the numinous is primary to healing. The numen is often understood as a spiritual agent arising outside of the individual, as in the descent of the Holy Spirit to the Apostles. The author posits a parallel approach: Because of the nature of matter, as seen through particle physics, molecular biology, and physiology, matter can also be a source of the numinous experience; this, in particular reference to the matter of the body. The author conducts courses in movement from which case material is here included

We Must All Breathe: an Interview with Arnold Mindell, Ph.D., at 61
— Robert S. Henderson

Keywords: bodywork, process work, unconscious, Jung, groups

This interview with Arnold Mindell includes how he came to analytical psychology; his views of the unconscious, Jung, Marie-Louise von Franz, marriage and divorce, spirituality, typology, groups, and 9/11. He also discusses his notions of bodywork and processwork.

Naming the Unnameable, Part Two of a Two-Part Article — Gary D. Astrachann

Keywords: Artaud, death of God, Dionysos, Hölderlin, madness, names, naming,
Nietzsche, performativity, postmodernism, representation, sublime

In Part One of this paper, the topic of names and naming was explored as the topos, the place and space of sublime artistic and analytical reflection and endeavor. What is a name? What is it to name? In attempting to respond to these questions and to forge an ongoing relationship with the unconscious, the uncanny “other” of representation, we continue in Part Two to examine naming as the quintessential human activity par excellence. Naming is thus seen as a crucial modality of individuation or soul-making, particularly via its capacity for critical and creative poiesis. The depths of language plumbed in this process contain, however, their twin temptations of madness and death. Hölderlin, Nietzsche, and Artaud are discussed in this context as exemplary signposts and warnings of both the rapture and the suffering that awaits one in performatively undertaking the perilous descent to the unnameable.

A Jungian Reading of J. M. Coetzee's Disgrace — J. M. Furniss

Keywords: Coetzee, disgrace, Jung, anima, post-colonial

Nobel Prize winner J. M. Coetzee's 1999 novel, Disgrace, is a casebook study in what C. G. Jung terms anima possession. The novel's protagonist, David Lurie endures a transforming psychic crisis that renews the flow of unconscious material into consciousness and allows for the resumption of psychic growth. Lurie's story also provides fantasy material that contributes to the construction of a new attitude for collective consciousness. Jungian psychology helps us read Disgrace as a hopeful story for post-colonial South Africa.

The Last Time I Saw Isis — James Hall

One last lone lingering lady waits
Shadow-cloaked, hoping to be chosen.
Free and anxious to approach, but —
Hoping to be chosen. Knowing
The firm sure sadness of her final right, but
Hoping to be chosen. …

Reflections on “The Phantom of the Opera” Bernice H. Hill

Do Jungians get more pleasure from movies than most people? Picture this: on an early winter's morning, a cloaked woman moves slowly through a timeless cemetery. Mist drifts through the stark black trees, intermittently revealing the snow capped mortuary statues. Huge winged angels emerge silently, to be then obscured and replaced by shrouded saints, each frozen testimony to some departed spirit. The woman slips quietly down the path until she finds the crypt of her father; a crypt engraved with the family name “Daae” (pronounced “die”). Now there is symbolism: a young woman caught in the death of her father-daughter projection! …

Book Reviews — Matthew J. Greco, Book Review Editor

The Roots of War & Terror — Anthony Stevens. Continuum Books.
Mary Within: A Jungian Contemplation of Her Titles and Powers — David Richo. The Crossroad Pub. Co.
Sabina Spielrein: Forgotten Pioneer of Psychoanalysis — Edited by Coline Covington and Barbara Wharton. Brunner-Routledge.

[return to top]

Volume XXXV, No. 1, Winter 2005

From the Editor — Kathryn Madden

The death of a loved one draws a silent divide between us and the beloved. The painful void left by their departure can be measured by how much we loved them, how much unresolved there was left between us, or both. But the death of a loved one is still someone else's death. We can observe it, grieve it, contemplate it, learn and grow from it. A different matter, our own death. When you really think about it, there is something so jarring about the thought of our own death that the mind may quickly rush to change the subject. If we are able to stay with the thought long enough, questions of meaning arise.

[ Click here for more of this article … ]

Dante's “Dis:” Archetypal Image and Clinical Reality with Early Trauma Patients
— Donald Kalsched, Ph.D.

Keywords: Dis, daimonic agencies, Dante, descent, defenses of the Self,
analytic process, indwelling, personalization, trauma, possession, splitting,
limbo, innocence, autistic enclave, attacks on linking

Clinical work with patients who have suffered severe early trauma often uncovers a negative, tyrannical, and sometimes demonic inner object that menaces the inner world and causes the patient endless suffering and anxiety. This paper explores the archetypal background of this violent defensive structure as it appears in the form of “Dis,” the dark Lord of Hell in Dante’s Inferno, the first book in his 14th century Divine Comedy. Psychoanalytic and developmental approaches to this inner demon and his dissociative activity are reviewed, then compared and contrasted with the archetypal background, which supplies a “daimonic” and “Luciferian” element, otherwise missing in the purely clinical descriptions. Dreams from the clinical situation illustrate the violent splitting effect of “Dis” in the inner world of trauma's victims, but this splitting — while potentially catastrophic for the trauma survivor's psychological health — ultimately reveals itself, not as a “death instinct” but as the psyche's “effort” to preserve an imperishable core of selfhood by splitting it off and encapsulating it in an autistic enclave (Limbo) in the unconscious. Some of the “spiritual” implications of this analysis are explored in the paper's concluding section.

Naming the Unnameable, Part One of a Two-Part Article— Gary D. Astrachan, Ph.D.

Keywords: death of God, Hölderlin, jouissance, Kristeva, madness, maternal chora,
naming, performativity, postmodernism, representation, sublime

This paper proposes that in attempting to trace a path from speech and language, image and symbol, and action and behavior, to the unpresentable core of our being, that the way necessarily lies along the border between madness and ecstasy, with all of its attendant risks of Dionysiac dissolution, disintegration, and destruction. For those disciplines, particularly like art and psychoanalysis, committed to this project of effecting nothing less than the total transformation of our representational subjectivity, it is to the performative aspects of their practices to which we must now turn for signs as to how, or if, this is a possible telos towards which we are indeed proceeding. The proofs need to be present themselves in their processes. Rather than wrangling about what things mean, or what they are about, whether words, thoughts, deeds, poems, or paintings, creative and critical poiesis must instead focus on what things do, on what happens, and how that actual enactment may or may not lead to experiencing and re-membering the fertile ground of all names and naming. Examples of individuals who embraced this perilous vocation are provided both as inspiration and warning to those undertaking this descent to the nameless and formless realm of the abyssal unconscious.

A Very Easy Death — Sharn Waldron

Keywords: Death, splitting, body, soul, living

This paper explores a perceived split between body and soul, between romanticism and reality and between fantasy and the experience of life. The split is most vividly encountered in the experience of death. The vehicle for this exploration begins with Simone de Beauvoir's book, A Very Easy Death in which her existential theories are removed from their theoretical paradigm as she is confronted with a “Pandora's Box” of emotions and thoughts. The pivotal point of this paper is the notion of death, especially the dissonance experienced most clearly in the death of a loved person as it confronts one with the prospect of one's own death. The paper concludes with an account of a near death experience of the Jungian analyst Marion Woodman, her reflections on the impact of that experience and her struggle to understand and integrate it into her living.

Cancer and Active Imagination — Lorna Wood

Keywords: Active imagination, Dionysian energy, negative mother complex, cancer, Self

The terror that accompanied the diagnosis of breast cancer forced me to look for meaning in the cancer. Was there an unconscious part of my psyche that had manifested as physical cancer? The psychological work in my personal analysis and the practice of active imagination allowed me to contain the fear and delve deeper into it, discovering what I had been unable to allow into my life. Cancer's physiology and ways of behaving were like a willful, out-of-control side of the psyche that I had never experienced. Cancer's voice in active imagination was a torrent of violent, irrational Dionysian energy — initially terrifying in its intensity and then energizing and inspiring.

Book Reviews — Matthew J. Greco, Book Review Editor

A Dream in the World: Poetics of Soul in Two Women, Modern and Medieval — Robin van Löben Sels. Brunner-Routledge. Reviewed by Julie Bondanza, Ph.D.
The Dominion of the Dead — Robert Pogue Harrison. University of Chicago Press. Reviewed by Dennis Slattery, Ph.D.
Threads, Knots, Tapestries: How a Tribal Connection Is Revealed through Dreams and Synchronicities — Tess Castleman. Syren Book Co. Reviewed by Matthew Greco.

[return to top]

Volume XXXIV, No. 2, Summer 2004

From the Editor — Kathryn Madden

We live in challenging times. Challenging for all persons. Every day the news media serve up more and more atrocities, inhumanities committed in the name of God. During another time of collective trouble, Carl Jung observed that all psychological problems are basically religious problems, or problems of meaning. Religion can unite and religion can divide. We in this country — especially in New York City — but equally in other countries and continents — are all too aware of what can come from religion that divides. But how are we to respond?
[ Click here for more of this article … ]

Terrorism and the Dark Side of Religion — William J. Ventimiglia

Keywords: fundamentalism, dark side, terrorism, psyche, ego, consciousness, doubt

The author examines the rise of Middle Eastern religious fundamentalism favoring a theocratic social order and its inevitable clash with secular, post-modern and materially-oriented western civilization. Jung's view that the psyche is a “self-regulating system” that unconsciously compensates for “any one-sidedness” is presented as an aid to understanding the contemporary phenomenon of religious terrorism. The terrorist's sacred rage dissolves his conscious individuality in a “negative alchemical solutio” and transforms him into a “new collective being.”

This article is available in .pdf format. To download the article, click here:
› › Download this article (.pdf)
If you need the free Adobe Acrobat Reader, click the icon:

Jung and the Neo-Pagan Movement — David Waldron and Sharn Waldron

Keywords: neo-Pagan, witchcraft, New Age, ritual, Goddess, Jung, mythology

Neo-Paganism, one of the fastest-growing religious movements in the world today, has undergone a series of profound transformations in structure, belief, and symbolism over the past 50 years. One of the most significant is the appropriation of Jungian analytical psychology by broad sectors of the neo-Pagan movement and by some of its most eloquent proponents, such as Margot Adler, Miriam Simos, and Vivianne Crowley. However, the application of Jungian methodology as a means of legitimating religious belief is not as simple or unambiguous as neo-Pagan writers and conversely, critics of Jung such as Richard Noll, would attest. This paper explores the appropriation of Jungian theory by sectors of the neo-Pagan movement. It also examines the neo-Pagan movement's rather ambivalent relationship with Jung's interpretation of the human psyche within the broader context of western modernity.

This article is available in .pdf format. To download the article, click here:
› › Download this article (.pdf)
If you need the free Adobe Acrobat Reader, click the icon:

Wa'ce waki'ya! Consciousness and the Spirit-Relational Self in Lakota Sioux Philosophy: Interconnections with Analytic Thought — Richard W. Voss, Albert White Hat, Sr., and Margaret Lunderman

This article examines key concepts of Jungian analytic thought from a distinctive traditional Lakota (Sioux) perspective. The authors discuss precautions in attempting to relate traditional indigenous thought to a non-Indian context, the systematic suppression of Indian cultural practices in America, and explore an indigenous (Lakota Sioux) understanding of the person that is ontologically relational, not only to other human beings, but to the natural world as well. Traditional Lakota terms are examined in relation to aspects of C. G. Jung's topology of the psyche. The authors conclude that the traditional Lakota understanding of the spirit-relational self has much to contribute to analytic thought from a distinctively indigenous American (Lakota) perspective.

Earth and Reveries of Will — Dennis Patrick Slattery, reviewer

Book by Gaston Bachelard. Translated by Kenneth Haltman. Foreword by Joanne H. Stroud. Part of a Series, The Bachelard Translations, published by The Dallas Institute Publications, 2002. 399 pages. $30.00 paper.

Book Reviews — Matthew J. Greco, Book Review Editor

Jung a Biography — Deirdre Bair. Little, Brown & Co. Reviewed by Matthew Greco.
Jung and the Making of Modern Psychology: The Dream of a Science — Sonu Shamdasani. Cambridge University Press. Reviewed by Morgan Stebbins.
Jung & Steiner: The Birth of a New Psychology — Gerhard Wehr. Reviewed by Judith Miller, Ph.D.

Building the House of Consciousness — Robin van Löben Sels

[return to top]

Volume XXXIV, No. 1, Winter 2004

From the Editors — V. Walter Odajnyk and Robin van Löben Sels

… The shocking events of September 11, 2001 prompted Jeffrey Raff to explore the problem of evil in the Kabbalah. His study of this medieval mystical text provides another confirmation of Jung's hypothesis of the paradoxical, dual nature of the godhead, at least as that divine archetype is experienced by human beings. Another talented writer, Greg Mogenson, in an essay with a somewhat unwieldy title, pursues the issue of individuality and collectivity, using Jung's and his clients' dreams to demonstrate the profound effects of individuation on the collective psyche. An interview by Robert S. Henderson of three Jungian analysts who use hypnosis in their practice follows. This exchange outlines the reasons why both Jung and Freud rejected the use of hypnosis in their clinical work, draws parallels between hypnosis and active imagination, and describes the evolution of hypnosis into a non-authoritarian form of intervention. David T. Bradford writes about the intersection between brain functioning, religious experience, and Jungian psychology, in an essay addressing the issue of the neurological localization of the archetype of the Self. As usual, a number of incisive Book Reviews, solicited and edited by Matthew J. Greco, complete the issue …

A Spiritual Perspective on Evil in the Kabbalah— Jeffrey Raff

The question of the origin and nature of evil has always been a difficult one. In our day, and especially after the tragic events of September 11, the question is particularly germane. Many people are struggling with the question of why evil occurs. They are flocking to churches, synagogues and mosques seeking answers from their own spiritual traditions. Because I have been studying kabbalah for some time, it was natural for me to turn to that tradition in seeking my own reaction to the question of evil. In particular, I have been studying the kabbalistic text, the Zohar, an influential text that impacted all later kabbalistic authors and was revered as a revealed text by many in the Jewish community …

Of Brothels, Gambling–Hells, and the Salons of the Elegant: Collectivity, Individuality, and the Dream— Greg Mogenson

In his 1912 essay, “New Paths in Psychology,” C. G. Jung celebrates the scope and vision of the emerging depth psychologies by contrasting them with the more established academic and experimental psychology of his day. Though early in his career he had achieved renown as an innovator in the field of experimental psycholgoy, he was keenly aware of the limitations of approaches modeled upon the exact sciences in meeting the challenge presented by the living psyche, the psyche as it is manifeste din peoples' lives …

Jung and Hypnosis: An Interview with August Cwik, Psy.D., James Hall, M.D., and Ernest Rossi, Ph.D. — Robert S. Henderson

Hypnosis captured the interest of both Freud and Jung early in their careers. Jung felt that his reputation as a hypnotherapist was instrumental in the establishment of his private practice. Both abandoned hypnosis because they could not understand how the results were obtained. Freud was also bothered by the erotic transference induced through hypnosis. To this day, hypnosis has not been incorporated into Jungian theory even though modern day hypnotherapy is far different than the authoritative hypnosis that was known to Freud and Jung.

This interview is with three prominent Jungian Analysts who utilize hypnosis in their practices …

Neuropsychology of the Archetype of the Self — David T. Bradford

The neurosurgeon Wilder Penfield elicited mandala-shaped visual hallucinations by electrical stimulation of the cerebral cortex of a woman he treated for intractable epilepsy. Jung believed these hallucinations indicated the localization of the archetype of the Self in the brainstem. Penfield's case study is reviewed, focusing on the localizing value of this woman's hallucinations. Jung's correspondence about the case is reviewed and critiqued neuropsychologically. His hypothesis of the brainstem localization of the collective unconscious and its archetypal contents, as found in the essay “Schizophrenia,” is analyzed in detail. The brainstem hypothesis is reformulated in a manner compatible with current neruopsychological theory. The origin of Jung's views about the biological basis of archetypes is traced to his study of anatomical symbolism in certain mythological texts.

Book Reviews — Matthew J. Greco, Book Review Editor

Jung's Answer to Job: A Commentary — Paul Bishop. Brunner-Routledge. Reviewed by Donald Ferrel, Ph.D.

Jungian Reflections on September 11: A Global Nightmare — Luigi Zoja and Donald Williams, Editors. Daimon Publishers. Reviewed by Cynthia Dillon.

[return to top]

Volume XXXIII, No. 2, Summer 2003

Human Connection and Community Mysteries in the Jungian Lineage — Monika Wikman

Are we an academic institution, a professional training institute? Are we a mystery tradition, a mystery school? These questions resound in Jungian training programs everywhere, and uniquely honed answers reflect divergent dimensions embodied by Jungian individuals and communities. Now, after decades of Jungian analysis, grounding our experience with psyche, in part via the vessel of analytic relationship, the backside of this work has become visible, with numerous conscious and unconscious compensations. …

What’s Wrong with the Jungian Collective? —James A. Hall

Maybe nothing is wrong with the Jungian collective, but a long series of my dreams, recently reviewed, suggest that either something is wrong with it (objective interpretation) or with my relationship to it (subjective interpretation) or both. The dreams began in the last year of my psychiatry residency. I was working with Rivkah Kluger, my first Jungian analyst. …

Reply to Monika Wikman and James Hall — Julian David

Dr. Wikman's paper brings up, once more, the intellectual and moral confusion into which the Jungian collective has descended; and it puts, I believe, a finger on the cause. It is a “blending of languages and perspectives” not necessarily the best way, as Wikman delicately suggests, of “remaining in contact with the opposites.” …

Archetype: The History and Development of a Concept — Gary V. Hartman

In 1921 — before he had integrated the concept of archetype into his psychology — Carl Jung wrote what he considered a summation of his model of the human psyche. With that work, Psychological Types, Jung also believed that he had resolved the psychological conundrum that had haunted him much of his life, namely “ the problem of the opposites.” In the “unifying symbol” and the psyche's inherent self-regulation, Jung felt he had found the keystone to his psychological model. …

Book Reviews — Matthew J. Greco, Book Review Editor

Head and Heart: A Personal Exploration of Science and the Sacred — Victor Mansfield. Quest Books. Reviewed by Morgan Stebbins.

Jung and Yoga: The Psyche-Body Connection — Judith Harris. Inner City Books. Reviewed by Cynthia Dillon.

Jung and the New Age — David Tacey. Brunner Routledge. Reviewedd by Matthew Greco.

[return to top]

Volume XXXIII, No. 1, Winter 2003

From The Editors — V. Walter Odajnyk and Robin van Löben Sels

The Winter 2003 issue of Quadrant is dedicated to an exploration of the relationship between analytical psychology and colonialism. One consequence of the shock and tragedy of September 11 is the impetus given to self-examination and reflection on our part about how non-Western cultures perceive and experience our economic, political, and cultural hegemony. The first three essays are a contribution to this form of self-reflection.

The fourth essay addresses the mysterious interplay between "three" and "four." The author examines the movement from three to four in theology, psychology, and philosophy. …

Depth Psychology and Colonialism: Individuation, Seeing Through, and Liberation — Helene Schulman Lorenz and Mary Watkins

In 1925, at the age of fifty, Jung visited the Taos Pueblo in New Mexico. According to Jung (1961), Ochwiay Biano, the chief, shared that his Pueblo people felt whites were "mad," "uneasy and restless," always wanting something. Jung inquired further about why he thought they were mad. The chief replied that white people say they think with their heads — a sign of illness in his tribe. "Why of course," said Jung, "what do you think with?" Ochwiay Biano indicated his heart. …

Cultural Property and the Dilemma of the Collective Unconscious — Sharn Waldron

We were spending some time waiting for the movie to begin and wandered across to the Sports Bar for a quiet drink and a chance to talk.

He was about forty, very aboriginal and somewhat inebriated. He came across the floor and began to talk to us. I think he was also very lonely. He told us he came from Goondiwindi and my husband asked him what he was doing so far from home. He said he had come to Bathurst to attend court, and tomorrow he would be going to prison because he had broken bail. My husband asked him about his people and he started to talk about them, particularly about his mother, the bond between them, how much he loved her and the way she could "see" things. He also had the ability to "see" things, and his mother often visited him …

The Power of Pilgrimage: Re-discovering Soul, Self, and Spirit in South America — Jeffrey W. Hull

Jung's concept of synchronicity has always puzzled me. The idea that a seemingly random or coincidental event in the outer world could hold significant meaning for the growth and development of a particular person at a particular moment in time, without intervention by the all-knowing, all-controlling ego of that person, strikes me as a paradox. Who creates the synchronistic event, my ego consciousness as definer of meaning, or a mysterious external force that appears to offer me guidance just when I need it most? Perhaps the answer will remain a mystery, yet one thing is clear: in the chain of events that led up to and included my recent trip to Peru, I experienced synchronicity in a way that would do Jung proud. …

From Three to Four: The Influence of the Number Archetype on our Epistemological Foundations — Lance Storm

In regard to the problem of three and four, the Jungian scholar Marie-Louise von Franz once wrote: "It becomes evident that a psychological problem of considerable importance is constellated between the numbers three and four." She noted that Jung had dealt time and time again with this problem in his writings. Jung also discussed the use of numbers in divination and other systems designed to establish order in a chaotic world. He went to considerable effort in his attempt to put forward the message that numbers give a certain kind of order to processes in and of the psyche. Underlying this process was the number archetype — an inherited mode of apprehension in our species that dictates the way we construct the world by 'enumerating' its contents. Archetypes generally refer to patterns of behavior where the instincts, for example, are given to follow certain predisposed forms of expression predetermined by these archetypes. The number archetype, therefore, forms a ground plan or blueprint of the psychic structure. The psyche, then, insofar as it has an underlying archetypal structure, is a preformed organ, the sine qua non of human functioning. …

Book Reviews — Matthew J. Greco, Book Review Editor

The Father: Historical, Psychological and Cultural Perspectives — Luigi Zola. Reviewed by Cynthia Dillon.

Attacked by Poison Ivy: A Psychological Understanding — Ann Belford Ulanov. Reviewed by Rachel Miller Braninon.

Jung and the Postmodern: The Interpretation of Realities — Christopher Hauke. Reviewed by Jeffrey Rubin, Ph.D.

[ Return to Top ]

Volume XXXII, No. 2, Summer 2002

Psychoanalysis and Spirituality — Murray Stein

In a short story called The God's Script the Argentinian writer Borges tells of an Aztec magician, Tzinacán, who was captured by the Spaniard Pedro de Alvarado, tortured for a confession, and finally permanently imprisoned in a deep underground dungeon. This prison is divided into two sections: on the one side lives Tzinacán; the other side is occupied by a jaguar, an animal sacred to the native peoples of the Americas. … Tzinacán believes that the High God's secret code words are inscribed in the markings on the jaguar. Whoever learns and deciphers this code will become as powerful as the God Himself. If he, Tzinacán, can only come to understand the code inscribed on the jaguar, he will understand God, and with this knowledge he will be able to free himself, to avenge himself against Pedro de Alvarado, and to restore his traditional religion to his tribe to greatness. …

Befriending the Dark Witch of Countertransference Resistance — Aprill Cameron

In the work of psychotherapy the raw materials of the encounter are bestowed as gifts upon the practitioner, as is the case with any of the healing arts. Tumbling out of this cornucopia are: faith, being, silence, seeing, waiting, and eros; and these, coupled with intuition and inspiration, are the source-ground of the art. As D. H. Lawrence said in Song of a Man Who Has Come Through (1977, p.250): Not I, not I, but the wind that blows through me! / A fine wind is blowing the new direction of Time. / If only I let it bear me, carry me, if only it carry me! / If only I am sensitive, subtle, oh, delicate, a winged gift! …

Persephone’s Path (Part 2) — Anastasia Prentiss

In Part One of the essay Persephone's Path, Persephone recognized her ability to help unsettled souls in the world. When she encountered Hades for the first time she experiencd her first inkling of sexuality. Because of that encounter she learned the truth about her family history from her mother, Demeter. Armed with this new knowledge about her family, her own curiosity, and desire to fulfill her family destiny, Persephone made the decision to lead the "lost souls" down to the underworld. We find her now as her mother, Demeter, and grandmother, Hecate, prepare her for her journey. …

Visions Never Cease: Edith Wallace at Ninety-One — Janice W. Henderson and Robert S. Henderson

Edith Wallace is an artist, Jungian Analyst, and Psychiatrist who has been a leader in the art therapy movement. She was in analysis with both Carl Gustav and Emma Jung. She has taught at the Pratt Institute, the Institute for Expressive Analysis, the Jung Institute of New York, and the Jung Institute in Santa Fe. She is a founding member of both the C.G. Jung Foundations of New York and of Santa Fe. … We met with Edith on a beautiful December morning in her lovely home in Santa Fe. She is a small, gentle, ninety-one-year-old woman who sparkles with creative energy and a delightful sense of humor.

A Man’s Journey to Recover his Soul: Psychological Reflections on the Movie The Shipping News

One lazy afternoon, my wife suggested we take in Lasse Hallström's movie, The Shipping News. Though based on Annie Proulx's Pulitzer Prize-winning novel, the film departs a great deal from the book. "I think you will like it," she encouraged. "It's your kind of picture." She was more than right. I couldn't sleep after seeing it. The film awakened something in my psychic depths that wanted to retell this richly symbolic story psychologically. That night I began writing. …

An Index to Quadrant

[return to top]

Volume XXXII, No. 1, Winter 2002

September 11, 2001: Soulful, Political, Psychological Reflections — Robin van Löben Sels, V. Walter Odajnyk, Luigi Zoja

The terrorist attack in New York City happened out of the blue — literally, out of the clear, blue skies on the lovely morning of September 11, 2001. It left the city in shocked mourning, with hundreds dead, and thousands buried beneath gigantic piles of debris, still smoldering. In those of us who survived, it spawned enormous fear, and anger, and grief. The world changed, not only Manhattan and the United States of America.

The aftermath of this catastrophic tragedy has sent tsunami-like repercussions across the globe. Terror reduces us to the fundaments of the psyche, and terror's own awful logic brings out a kind of fundamentalism in us all. Terrorism unleashes the dogs of war. In the bitter, ironic light of such a spiritual “complex” — and spiritual it is, whether we call it religious or not — how can the soul stay in being? In the light of a terrible and twisting spirituality — our religious nature at war within itself — what happened, and happens to the soul? …

Persephone’s Path (Part 1) — Anastasia Prentiss

Hecate looked on with worried eyes. Demeter had labored for fifteen hours and finally moved into transition. The call to surrender all that is known and familiar, to surrender to the body's knowledge and to live or die trying — these were the only possible outcomes, and the decision was always between the mother and the realm of the Goddess. Hecate had seen many women drift into the place between the worlds, and too often she had seen Hades' chariot in all its horrible glory come to take them. Nonetheless, watching from the outside was awe-inspiring. She longed to help Demeter surrender, to trust. Speaking softly as she stood to prepare a place for the coming infant, Hecate said, “Surrender is the path to birth in all things, and trust makes it easier to release the pain.” …

A Shadow of a Snarl: An Illustration of Guggenbühl-Craig’s Theory of Psychopathy in Toni Morrison’s Novel Sula — Steven F. Walker

What makes psychopaths different from the rest of us? Why are we charmed by them — in literature, and, as Adolf Guggenbühl-Craig insists we often are, in life? And, what is most important for Guggenbühl-Craig is his question: what do we have in common with them? “No analysis is finished,” he writes in The Emptied Soul: On the Nature of the Psychopath, “until we clearly recognize our empty or at least half-empty spaces; our inner deserts” (p.xi). Guggenbühl-Craig concludes that the presence in the geography of our psyche of unacknowledged psychopathic streaks — “inner deserts” — makes the study of psychopathy of compelling concern to all of us. Sometimes this is not easy to accept. No easier is his conclusion that therapy rarely, if ever, provides a cure for psychopathy. …

Developments in the Concept of Synchronicity in the Analytic Relationship and in Theory — J. Marvin Spiegelman

Since Jung introduced his concept of synchronicity a half-century ago, the idea and the word have taken wing in the popular imagination and entered into general consciousness. Even popular songs make use of it. Despite general recognition and understanding, however, there has been little follow-up research into this idea in academic and analytic circles, other than to explain it or present examples. Marie-Louise von Franz provides a major exception in her works Number and Time (1974) and On Divination and Synchronicity (1980), which elaborate the concept in both mathematics and fairy tales. Another exception is found in the work of the astrophysicist Professor Victor Mansfield of Cornell University, who has written an excellent book on the topic with many examples and significant criticism of the concept (Mansfield, 1995). My own work on synchronicity in the transference relationship as a variant on the mind-body, matter-spirit issue addresses the topic in the analytic process itself (Spiegelman 1996). The following remarks on the further development of Jung's concept of synchronicity will summarize the work of all three of the foregoing authors and are divided into two sections: (1) synchronicity in the analytic relationship and (2) theoretical questions. …

Spirit and the Other in Culture and Clinical Practice — Kathryn Madden

In the current dialogue between culture and psychoanalysis, the emphasis is primarily upon exploring how the psyche impacts culture and how culture impacts the psyche. Psychoanalysts are encouraged to become more conscious of ethnic, racial, and gender differences as well as the distinctions of diverse symbols within specific cultures.

I would like to address this dialogue under the rubric of Spirit and the Other with the purpose of exploring the spiritual dimension of clinical practice. I will first give concrete illustrations from a six-year treatment, then offer some definitions of Spirit and the Other and, finally, underscore what, in the meeting of psychoanalysis, spirit, and culture, I feel gives us cultural breadth while sustaining clinical depth. …

[ Return to Top ]

Volume XXXI, No. 2, Summer 2001

From the Editors… — Robin van Löben Sels and V. Walter Odajnyk

Apricots and Beans: Cooking Up Food For The Soul — Meredith Sabini

The psyche occasionally tells us about itself, and those of us who observe and record the panorama of the interior life may be granted glimpses of this mysterious Other with which we live. One particular dream of mine, set in a library of reference books whose symbols of food fell off the page for eating, offered just such a glimpse of how images are stored, measured out and then prepared for human use. Since its content is not especially private, I would like to put it on the communal table for general consumption. It took place in 1986, at a time when I had recently begun a second analysis and had accumulated almost twenty years experience with dreams …

Papers from the First International Conference of Jungian Psychology and Chinese Culture, South China Normal University, Guangzhou, China December 16-20, 1998: Keynote Address — John Beebe

It seems to be traditional that pilgrims from the West who think that they have something to impart land in Guangzhou. I need only mention the very first, Bodhidharma, who came in 527 ADE. Then there is also the legend, in this city, of the five gods, really the five Celestial Beings that rode to the city on five goats, each with an ear of grain in its mouth. Once the Celestial Beings assured that the city of Guangzhou would have no more famine by presenting the grain to the Cantonese, they flew away and the goats turned to stone. Now, when I fly away, the words that I have spoken to you today can be turned to stone. We can have a written paper, something that people can read, which perhaps will go on tablets some day. But today, speaking from the heart without a prepared text, I want to tell you something about the goats that brought me here. …

Papers from the First International Conference of Jungian Psychology and Chinese Culture, South China Normal University, Guangzhou, China December 16-20, 1998: The Metaphor of Light and Renewal in Taoist Alchemy and Jungian Analysis — Stanton Marlan

The metaphor of light is fundamentally intertwined with the history of Eastern and Western consciousness. It is nearly inconceivable to “envision” a way of thinking that doesn't rely on this metaphor. As a result, from the most common jargon of communication to the most rarified intellectual pursuits, the metaphors of light and vision appear to be essential factors of consciousness. In many of the world's languages, myths, sciences, philosophies and religions, we find abundant confirmation of this view …

Use of the I Ching in the Analytic Setting — Dennis Merritt

For many Westerners an introduction to Chinese culture comes through the use of the I Ching. This profound book, a compendium of wisdom extending back to the roots of one of the planet's oldest cultures, has become an important companion for many in the West, including myself. Use of the I Ching may challenge the reigning scientific paradigms in Western culture and so bring a dimension to the Jungian psychoanalytic process which is sympathetic to the deepest and truest spirit of Jungian psychology. …

Reader Letters

Responses to Janet O. Dallett’s article “Silence Where No Sound May Be: The Dormouse Complex in Ethics Cases” (Quadrant, Summer, 2000)

Book Reviews — Joseph P. Wagenseller

Review Essay: Mythology and Analysis: Jung and Others — Joseph P. Wagenseller

The Politics of Myth: A Study of C. G. Jung, Mircea Eliade and Joseph Campbell — Robert Ellwood. State University of New York Press, Albany, New York. 1999.

Jung on Mythology — Robert A.Segal, (ed.), London, Routledge; Princeton, N.J. Princeton University Press. 1998.

[return to top]

Volume XXXI, No. 1, Winter 2001

All-Purpose Dirt: An Apologia — Beverly Bond Clarkson

One day a couple of summers ago, I looked at the plants in my consulting room and realized, with some guilt, that they needed fresh soil. They'd been growing for seven years in the same pots in earth which had become depleted and dense. So I went off to the supermarket and picked up a bag labeled All-Purpose Potting Soil. The young man at the check-out counter took a look at my purchase – then at me – and said, pointedly, “All-Purpose Dirt”!…

Barnstock’s Progeny: The Sword Of Incest and the Tree of Life in Freud, Jung, and Spielrein (Part 2) — Greg Mogenson

“Psychology,” according to Jung, “…operates with ideas which in their turn are derived from archetypal structures and thus generate a somewhat more abstract kind of myth.” Part I of this essay examined the life and thought of Freud, Jung, and Sabina Spielrein in light of specific archetypal themes imaged in the Volsunga Saga of Norse myth. That discussion broke off with a comparison between Freud and the Norse god Odin. Just as Odin plunged his sword, Gram, into the trunk of Barnstock, the great oak that grew from the center of the home of the Volsungs, so Freud forcefully reiterated his views about infantile sexuality and the oedipus complex. Following the plot of the saga, Part II continues with a discussion of how Jung enacted Sigmund's drawing forth the sword from Barnstock by reinterpreting many of Freud's theories. …

At the Threshold of Psycho-Genesis Cedrus N. Monte

For some of us, if not for all, meaning in life periodically finds its way through a piercing and deadly darkness. Hopelessness and despair can descend like a toxic cloud, even in the midst of a joy-filled life, a life of spiritual discipline and intent, and dedication and commitment to conscious growth. Dark moments can strike like a sudden, rending eruption from mysterious and subterranean places. Without warning, the crust of a forever-healing wound, or an old insidious trauma is torn open unexpectedly, and we bleed again. We feel that we have entered into the abyss, body and soul. In the darkest of these times, nothing – no word, no prayer, no loving gesture, no therapeutic intervention – reaches the mark. Everything is lost, crumbled and gray, pointless – our life hopelessly flapping in the maw of a terrifying yet welcome annihilation. …

 

Mnemosyne, the Mother of the Muses: The Role of Memory in Greek Mythology and Religion (Part 2) — Gary D. Astrachan

In part one of this paper on the goddess Mnemosyne, Memory, the mother of the nine Muses, we re-viewed some of the deep structure and background of ancient Greek mythology, ritual and religion in which she is imaged as the sustaining source for all efforts aimed at attempting to come to an original and grounding sense of self, individually and collectively. Beginning with a leap to Virgil and Dante, part two then retraces Mnemosyne's trajectory from the Orphics through Plato and into contemporary literature and scientific theory where the confluence of psyche and matter reveals the presence of memory as the unifying, connecting and fragile thread in the ongoing human discourse and dialogue with(in) “nature.” …

Movie Review

Reflections on the Movie The Cider House Rules — Bernice H. Hill

Reader Letters

[ Return to Top ]

Volume XXX, No. 2, Summer 2000

Silence Where No Sound May Be: The Dormouse Complex in Ethics Cases — Janet O. Dallett

I have to confess to an intractable complex that colors my view of confidentiality in ethics cases. I call it the Dormouse complex. Whenever someone tries to silence me, I feel the way I imagine the Dormouse at the Mad Tea Party felt when the Mad Hatter and the March Hare tried to stuff it into a teapot. Claustrophobic. Panicky. Tearful and incoherent. Unaccountably ashamed. Barely able to move.

People have been trying to stuff me into a teapot all my life, so the complex has gotten a good workout. The effects of both analysis and time, usually presumed to be healing, have only made it worse. Much worse. …

Barnstock’s Progeny: The Sword of Incest and the Tree of Life in Freud, Jung, and Spielrein (Part 1) — Greg Mogenson

Jung begins his essay “The Philosophical Tree” by quoting a brief passage from Goethe's Faust: “All theory, my friend, is grey, ⁄ But green life's golden tree” (Jung 1945, p. 252). In this essay, we shall be dealing with theories — the theories of Freud and Jung. In keeping with the lines of verse Jung quotes from Faust, we shall also be dealing with a tree. Our tree, like the philosophical tree described by our analytic forebear, is also an imaginal tree. To actual, botanical trees, such as those studied by Gustave Senn, the professor of botany for whose Festschrift Jung wrote his seminal essay, our tree stands in something of the same relationship as Mjollnir, the Hammer of Thor, does to actual lightning, or the hero myth to the endlessly repeating cycle of the rising and setting sun. …

Like Trees Walking: Stories Of Healing With Nature — Susan S. Scott

The mysterious gifts of nature initiated me into seeing all of life with new eyes when a back injury forced me up and out of my chair as writer and psychotherapist. Literally, I could not sit down without causing damage to the nerves controlling movement of my legs. Having no idea at the time that my life and work would be changed so completely by this “call” to to outside, I simply stumbled through the doorway in bewilderment to do walking therapy sessions with my clients. My first year of healing and discovery was mostly full of profound suffering, sadness, and fear with only glimpses of insight into new possibilities. Those brief views eventually gave way to more enduring perspectives that changed the direction of my life, much like a tree is sculpted by the dance of light and shade in a forest. …

Mnemosyne, the Mother of the Muses: The Role of Memory in Greek Mythology and Religion (Part 1) — Gary D. Astrachan

This paper attempts to trace out a small portion of the development of the notion and role of memory in Western consciousness: the role that memory plays in image and ritual in Greek mythology and religion. We want to know who and what memory was for the Greeks; what was her image and her provenance, her nature and her domain. We will attempt to discover how memory herself was seen to work and figure, to move and act throughout this circumscribed segment of the Western tradition. …

Book Reviews

Review Essay: Edward F. Edinger’s Commentaries on Jung’s Later Work — J. Gary Sparks

Commentaries Discussed:

The Mysterium Lectures: A Journey through C.G. Jung’s Mysterium Coniunctionis. — Edward F. Edinger. Edited by Joan Dexter Blackmer. Toronto: Inner City Books, 1995.

Anatomy of the Psyche: Alchemical Symbolism in Psychotherapy. — Edward F. Edinger. La Salle, Il.: Open Court, 1985.

The Mystery of the Coniunctio: Alchemical Image of Individuation. — Edward F. Edinger. Edited by Joan Dexter Blackmer. Toronto: Inner City Books, 1994.

The Aion Lectures: Exploring the Self in C. G. Jung’s Aion. — Edward F. Edinger. Edited by Deborah A. Wesley. Toronto: Inner City Books, 1996.

Transformation of the God-Image: An Elucidation of Jung’s Answer to Job. — Edward F. Edinger. Edited by Lawrence W. Jaffee. Toronto: Inner City Books, 1992.

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.

The New God-Image: A Study of Jung’s Key Letters Concerning the Evolution of the Western God-Image. — Edward F. Edinger. Wilmette, Il: Chiron Publications, 1996.

[ Return to Top ]

Volume XXX, No. 1, Winter 2000

Death’s Knowable Mysteries — Meredith Sabini

To call death a knowable mystery may seem like an oxymoron. Yet knowledge comes in many forms, not only the simple certainty of black or white, yes or no, but also in subtle and truly infinite shades of gray. Death lets us know it is in the wings in a multitude of ways, some subtle, some not. Over the years, I have witnessed death in most of its varieties: from accident, illness, suicide, old age, even murder. In this essay, I will recount seven instances of sudden or accidental death and one of natural death in old age in order to show that what we call accidental may be an accurate description only from the perspective of the visible, explicate world. …

Balder’s Bad Dream: Jung’s Relevance to the PostModern Condition — Mark F. Kuras

“Postmodernism” is a name given to the current status of our consciousness. Succinctly stated, this is a collective psychological state based on the premise that our knowledge of the world claims no divine foundation: individual points of view are limited by collective assumptions of one's culture and the idiosyncrasies of one's personal experience. Everything is relative. …

Sounding Through the Mask: The Persona and Sound — Martha Mae Newell

Since childhood the most significant way I've experienced by extroversion is through the awareness of sound. I remember waking in the morning to the sound of tires on the pavement as cars passed by my home, and I could tell from their sound whether it was clear, raining or whether a snowfall had come overnight. When I was very young the sounds of music drew my attention and led to piano lessons and playing the drums in bands, orchestras, and dance bands through graduate school and beyond. So when I began to study Jung's writings, I was struck by the fact that the persona, a major cornerstone of extroversion, was always referred to in visual language, but no mention was made of its auditory aspects …

Reader Letters: A Letter to the Editors of Quadrant — James Hall

Book Reviews

Review Essay: Waiting For C. G.: A Look At The Biographies — John Ryan Haule, Editor

Biographies Discussed in Order of Publication:

Memories, Dreams, Reflections — Jung, C. G. Translated. by R. and C. Winston. New York: Pantheon, 1963.

Jung — Storr, A. New York: Routledge, 1973.

Jung and the Story of Our Time — van der Post, L. New York: Pantheon, 1975.

C. G. Jung: His Myth in Our Time — von Franz, M.-L. Translated. by W. H. Kennedy. New York: C. G. Jung Foundation, 1975.

Jung, His Life and Work: A Biographical Memoir — Hannah, B. New York: Putnam, 1976.

C. G. Jung: The Haunted Prophet — Stern, P. J. New York: Brazillier, 1976.

Jung in Context: Modernity and the Making of a Psychology — Homans, P. Chicago: University of Chicago Press, 1979.

Jung: Man and Myth — Brome, V. New York: Atheneum, 1981.

Jung: A Biography — Wehr, G. Translated. by D. M. Weeks. Boston: Shambhala, 1987.

The Jung Cult: Origins of a Charismatic Movement — Noll, R. Princeton, NJ: Princeton University Press, 1994.

Carl Gustav Jung — McLynn, F. New York: St. Martin’s Press. 1996.

The Wounded Jung: Effects of Jung’s Relationships on his Life and Work — Smith, R. C. Evanston, IL: Northwestern University Press, 1996.

The Aryan Christ: The Secret Life of Carl Jung — Noll, R. New York: Random House, 1997.

A Time Line of the History and Development of Jung’s Works and Theories — Gary V. Hartman

This time line resulted from my search for the fundamentals of Jung's psychology: I wanted to discover for myself where Jung started and how he got to that model of the psyche which we today cal “Jungian Psychology.” In fact, my first Jungian paper bore the title, “Is There Such a Thing as Jungian Psychology?” …

[ Return to Top ]

Volume XXIX, No. 2, Summer 1999

Christopher Whitmont: Musician, Homeopath, Jungian Analyst — Georgette Kelley

In September, 1998, Dr. Edward C. Whitmont, M.D., died. The New York analytical psychology community lost a founding member and an irreplaceable elder. Christopher was teaching, supervising and analyzing just months prior to his death at the age of 85. His legacy and impact in training New York analysts is indeed profound. His popular book, The Symbolic Quest (1969), established his role as an interpreter of Jungian psychology in America, especially in its clinical and therapeutic aspects . …

Theodore Flournoy: A Remembrance — C.G. Jung. Translation and Commentary by Gary V. Hartman

Theodore Flournoy and, with him the French “dissociationists” are a significant and seldom appreciated influence on Carl Jung's psychology. In Memories, Dreams, Reflections, Jung dedicates an entire chapter to Sigmund Freud and his relationship with Freud as the founder of psychoanalysis. Flournoy, Jung (or Aniela Jaffé) relegated to a two-page memoir buried among the appendixes — and only in the German Erinnerungen, Träume, Gedanken. Somehow, the memoir was not included in the English version. An English translation of that remembrance appear here for the first time in a periodical.

Hermes and the Creation of Space — Murray Stein

Who was Hermes? The great 19th-century German mythographer, W. H. Roscher, identified Hermes as the wind, subsuming under this basic identity all of his other roles and attributes — Hermes as servant and messenger of the sky god Zeus, Hermes as swift and winged, Hermes as thief and bandit, Hermes as inventor of the pipes and lyre, Hermes as guide of souls and as god of dreams and sleep, Hermes as promoter of fertility among plants and animals and as patron of health, Hermes as god of good fortune, Hermes as patron of traffic and business activities on water and land. Ingeniously, Roscher tied all of these functions to the primitive perception of a wind god. Hermes is like the wind. …

The Matter of Place: Does Place Matter? — Medora Woods

My particular contribution to the theme of this conference, Geography and Identity in the Age of Cyberspace, is an invitation to wander around the matter of place: first, the question of what may be important to us about place, does place matter? and second, our relationship to place as it mirrors and grows out of the relationship of our dominant culture to matter. I will begin by making more visible the physical, geographical, geological, and bioregional place in which we, at this very moment, are gathered. Where are we? We are in Evanston, Illinois, a city already somewhat invisible, since many of us think we are in “Chicago.” …

Death of a Princess: In Memoriam, Diana, Princess of Wales July 1, 1961-August 31, 1997 — Veronica Goodchild

The untimely death under tragic circumstances of a major public figure, a woman, a princess, who had captured the heart and imagination not only of her native England but of people around the world, is worthy of reflection. The event has sent shockwaves throughout the globe, unsettling the very fabric of our being, of what we feel we can depend upon and trust. The outpouring of public grief and universal mourning somehow stopped the world in its tracks, halted business as usual, leaving us to hover precariously on the borders of an event that simply does not make sense, that is not acceptable.

Film Review: Bulworth’s Alchemical Hip-Hop — Reviewed by Gail Grynbaum

Bulworth is a compelling and satirical American film that inspires the imagination and pulls the viewer into a world of hypnotic depths. Its director and co-screenwriter Warren Beatty (who is also the star, in a bravura performance) employs motifs of death and rebirth to suggest the healing power of embodying one's political consciousness. It records a political hero's hypomanic individuation journey as an alchemical allegory of the quest for a life of higher value in contemporary America.

Book Reviews: The Work of Mara Sidoli. Review Essay by Claude Barbre, Editor

Mara Sidoli was one of the first trainees in child analysis at the Society of Analytical Psychology in London. She organized seminars on mother and infant interaction which uncovered a broader understanding of the integrating sequences between infants and caretakers that are vital for the child's growth and development. As Michael Fordham noted, her writing “draws together work with child and adult patients showing in vivid description how a knowledge of children and infancy can enrich a Jungian analysis of all age groups” (Unfolding Self, p.xiii.). …

Works reviewed by Ann Casement:

Jungian Child Psychotherapy: Individuation in Childhood — Mara Sidoli and Miranda Davies. London: Karnac Books, 1988.

The Unfolding Self: Separation and Individuation — Mara Sidoli. Boston: Sigo Press, 1989.

Incest Fantasies and Self-Destructive Acts — Mara Sidoli and Gustav Bovensiepen. New Brunswick and London: Transaction Publishers, 1995.

Adolescent Violence in Search of a Container — Mara Sidoli. To be published: 1997.

Reviewed by Alane Sauder MacGuire:

Incest Fantasies and Self-Destructive Acts — Mara Sidoli and Gustav Bovensiepen. New Brunswick and London: Transaction Publishers, 1995.

Essays Reviewed by Claude Barbre:

“De-Integration and Re-Integration in the First Two Weeks of Life.” — Mara Sidoli (1983). The Journal of Analytical Psychology, 28:201-212.

“Analysis: A Space for Separation.” — Mara Sidoli (1984). The Journal of Analytical Psychology 29:139-154.

“The Volcano and the Iceberg: The Analysis of an Eleven-Year Old Boy” — Mara Sidoli (1986). The Journal of Analytical Psychology, 31:135-152.

“The Shadow Between Parents and Children” — Mara Sidoli (1987). In The Archetype of Shadow in a Split World, edited by Mary Ann Mattoon. Einsiedeln, Switzerland: Daimon Verlag.

“Shame and the Shadow.” — Mara Sidoli (1988). The Journal of Analytical Psychology, 31:135-152.

“Naming the Nameless” — Mara Sidoli (1993). In Mad Parts of Sane People, edited by Murray Stein. Wilmette, IL: Chiron Publications.

“When the Meaning Gets Lost in the Body: Psychosomatic Disturbances as a Failure of the Transcendent Function.” — Mara Sidoli (1993). The Journal of Analytical Psychology, 38:175-195.

“Hearing the Roar.” — Mara Sidoli(1998). The Journal of Analytical Psychology, 43:23-33.

“Archetypal Patterns, Mental Representations, and Replicative Processes in Infancy” — Mara Sidoli (1998). In Post-Jungians Today, edited by Ann Casement. London and New York: Routledge.

[ Return to Top ]

Volume XXIX, No. 1, Winter 1999

Edward F. Edinger: In Memoriam — George Elder

Jung once said that if Americans wished to understand him they could read Ralph Waldo Emerson. Yet I think he would add today that we might read the works of Edward F. Edinger. The man whose death we mourn and whose life we dcelebrate is the finest aexample of creative introversion born in America since Emerson. Indeed, I have often thought of him as "our Emerson" — a man in our time of astonishing psychological integrity with an inner authority we will not soon see again. …

Edward F. Edinger: In Memoriam — Dianne Cordic

Ed's life, as I knew it for the past 20 years, was motivated almost entirely by his love of Jung and his wish to articulate the "great man's work." He spoke of himself as "an ordinary man in most respects except for my ability to see Jung's size." It was his perception of Jung's consciousness that informed and guided his writing and his life. …

Relating to the Mystery: Biological View of Analytical Psychology — Maxson J. McDowell

Is analytical psychology built on non-rational or even mystical assumptions? It seems inaccessible to many people, including many psychoanalysts, for just this reason. Noll (1994; 1997) has attacked analytical psychology on the grounds that it is based in mysticism. Pietikainen (1998a) said that Jungians defend the theory of archetypes by making an "alogical jump." Stevens (1997) has refuted many of Noll's points. I address both Noll's and Pietikainen's rationl critiques by arguing that analytical psychology does not depend on non-rational assumptions. …

Distinguishing Synchronicity from Parapsychological Phenomena: An Essay in Honor of Marie-Louise von Franz (Part 2) — Victor Mansfield

In Part 1 of this essay, I carefully followed Jung and von Franz, who make it clear that a major synchronicity is always a significant expression of individuation, a fuller articulation of who we are meant to be. Thus the meaning that acausally connects the inner psychological state and the outer event in a synchronicity experience is a numinous expression of the archetype of meaning, the self. …

Here in Part 2, I show that a refinement of Jung's notion of general acausal orderedness permits a further clarification of the relationship between synchronicity and parapsychological phenomena. I then address the question of laboratory measurements of synchronicity and conclude with some general remarks. …

Thinking in Syzygies: Toward a Structuring of the Psyche

There is a word used by Jung that makes me slow nearly to a stop when I come across it. The word is syzygy. It does not appear often in Jung's work, but when I read it there, I sometimes fall victim to the assumption that I know just what Jung means by syzygy. For example, Jung (1969c) throws it in casually in his amplifications of dreams in his essay "The Psychological Aspects of the Kore" and assumes that the meaning of syzygy should be self-evident to the reader. After rediscovering this anomalous work, I began to wonder when Jung first introduced the term syzygy into our psychological vocabulary and what its meaning and purpose might have been for him. …

Changing Fate Into Destiny — Warren Steinberg

Many modern people go through life with the fantasy of being the master of their fate, the captain of their personal ship. What happens to them they consider largely a function of the amount of energy they put into a situation. They believe that their mind is the maker of their life's pattern. If a situation does not turn out well they conclude that they have not tried hard enough, and next time they will do better. This way of thinking about life does not contain the conception that the outcome of a situation is predetermined, that is, it is due to fate. …

Book Reviews:
In Illo Tempore: Analyst as Shaman and the Myth of Shamanism. A Review Essay. — John Ryan Haule

We have long known that Analytical Psychology is deeply rooted in animism, the major religions of the East and West, gnosticism, alchemy, and shamanism. We know that Jung saw shamanism as a precursor of his own psychology, the shaman's initiation as a kind of "archaic individuation process," and some of his own "cures" as shamanic. …

Books discussed in this essay:

Shamanism: Archaic Techniques of Ecstasy — Mircea Eliade, Trl. W.R. Trask. New York: Pantheon, 1964.

Primitive Mentality — Lucien Lévy-Bruhl, Trl. L. A. Clare. Boston: Beacon, 1966.

Becoming Half-Hidden: Shamanism and Initiation Among the Inuit — Dan Merkur. New York: Garland, 1992.

The Soul of Shamanism: Western Fantasies, Imaginal Realities — Daniel C. Noel. New York: Continuum, 1997.

The Shaman and the Jaguar: A Study of Narcotic Drugs Among the Indians of Colombia — Gerardo Reichel-Dolmatoff. Philadelphia: Temple, 1975.

The Sacred Heritage: The Influence of Shamanism on Analytical Psychology — Donald F. Sander and Steven H. Wong (Eds.). Londong: Routledge, 1997.

Jung and Shamanism in Dialogue: Retrieving the Soul/Retrieving the Sacred — C.Michael Smith. New York: Paulist, 1997.

Shamanism, Colonialism, and the Wild Man: A Study in Terror and Healing — Michael Taussig. Chicago: University of Chicago, 1987.

[ Return to Top ]

Volume XXVIII, No. 2, Summer 1998

Marie-Louise von Franz: Her Life and Work — Barbara Davies

In this essay I attempt to provide a brief outline of the life and work of Dr. Marie-Louise von Franz. The choice of themes is subjective, based both on the books of Dr. von Franz and on private discussions with her.

Distinguishing Synchronicity from Parapsychological Phenomena: An Essay in Honor of Marie-Louise von Franz (Part 1) — Victor Mansfield

For more than four decades, writers have followed Jung's original formulation of synchronicity, which considered parapsychological phenomena as a class of synchronicity. In this essay, I distinguish parapsychological phenomena from synchronicity, attempting thereby to aid our understanding of both. My argument for the distinction has three sources. First, I appeal to a careful analysis of Jung's formulation of synchronicity and the writings of Marie-Louise von Franz, whose work on the subject is second only to Jung's. Second, to sharpen the distinction between parapsychological phenomena and synchronicity, I briefly review the impressive modern successors to the Rhine experiments in telepathy and psychokinesis that so deeply influenced Jung. Third, I clarify some misconceptions that Jung had about causality and apply this clarification to distinguishing parapsychological phenomena from synchronicity. In this way, my distinction is more a clarification than a revision of Jung's original formulation of synchronicity. In part two of this essay, I show how this clarification harmonizes with a refined understanding of Jung's notion of general acausal orderdness. I then discuss how these ideas aid the laboratory study of both synchronicity and paranormal phenomena. …

Marie-Louise von Franz: The Classic Jungian: A Reminiscence — James A. Hall

I first became aware of Jung during my first year of graduate school. I was enrolled as an English student and had accumulated enough credits for an M.A. in English while I was still an undergraduate. I spent the year working on a thesis (short stories), editing the Texas Ranger (the University of Texas humor magazine), and taking journalism courses, hoping to make myself marketable. A year later I decided to go to medical school. I did not definitely choose to specialize in psychiatry until my Junior year. Certain experiences following the birth of my first child, a daughter, awakened affects in me that were connected with the birth of my only sibling, my sister, when I was three. These experiences, which included a delusion of having cancer, convinced me of the reality of the unconscious and were the proximal reason I chose to specialize in psychiatry. It took consultations with three different specialists to convince me that I was not dying. …

Charles A. Lindbergh: The Great American Aviator — Richard D. Logan

In 1970, Marie von Franz first published The Problem of the Puer Aeturnus, a psychological interpretation of the character of the pioneering French aviation hero Antoine de St. Exupery. The author of several evocative books on the adventure and romance of flying, St. Exupery is perhaps best known for his "children's" fairy tale The Little Prince. This story was inspired by actual visions after St. Exupery's plane crashed in the Libyan desert, where, after several days of wandering, he nearly died of thirst before being rescued. …

The You and the Not-You — Vernon Brooks

Vernon Brooks, Executive Director of the C. G. Jung Foundation of New York from 1969 to 1973, died on March 8, 1998, in his seventy-ninth year. After his service with the Foundation, he moved to Switzerland, earned a doctorate from the University of Zürich and became a Diplomate of the C. G. Jung Institute, Zürich. Dr. Brooks returned to the United States in the mid-1980's to live and practice in the New England area. In recognition of his service to the Foundation and in fond memory of his sterling personality, Quadrant is pleased to publish his humorous lecture, The You and the Not-You, presented in honor of M. Esther Harding's eightieth birthday, August 5, 1968.

Ladies and Gentlemen, Doctors, Analysts . . . and Analysands: …

“Cat Burglar” in the Topkapi Palace: The Double Binds of Therapy with Dissociative Identity Patients (Part 2) — Ronald T. Curran

In the first part of this essay, Dr. Curran emphasized the borderline features of Dissociative Identity and viewed this disorder as "the diagnosis assigned to the dysfunctional form taken by the potentially healthy multiplicity inherent in the plural psyche. … Dr. Curran concluded part one by focusing on Bassel van der Kolk's research on traumatic "memory." Because such memories are neurologically encoded differently than those of ordinary events, both the manner of their recovery and the core of their truth value require therapists to reevaluate their understanding of memory as well as the process of its recovery. Thus Part Two begins with Dr. Curran's focusing on the process of bringing unconscious "memories" into consciousness. …

Book Reviews: Eros and Analysis. Review Essay. — David Sedgwick

As early as 1914 C. G. Jung wrote that the psychoanalyst's "personality is one of the main factors in the cure." In 1929 Jung went further: "We have learned to place in the foreground the personality of the doctor himself as a curative or harmful factor," and in 1946 his Psychology of the Transference detailed in symbolic form the mutual interaction and psychological transformation of both analytic participants. …

Books reviewed:

The Narration of Desire: Erotic Transferences and Countertransferences — Harriet Kimble Wrye and Judith K. Welles. Hillsdale, New Jersey: Analytic Press, 1994. Reviewed by Jacqueline J. West.

Desire and the Female Therapist: Engendered Gazes in Psychotherapy and Art Therapy — Joy Schaverein. London and New York: Routledge, 1995. Reviewed by Tim Sanderson.

The Therapist as a Person: Life Crises, Life Choices, Life Experiences and Their Effects on Treatment — Barbara Gerson, Editor. Hillsdale, New Jersey: Analytic Press, 1996. Reviewed by Mary Ann Miller.

The Love Cure: Therapy Erotic and Sexual — John Haule. Woodstock, Connecticut: Spring Publications, 1996. Reviewed by David Sedgwick.

[return to top]

Volume XXVIII, No. 1, Winter 1998

On the Psychology of the Concept of the Trinity: A Lecture by Dr. C.G. Jung, Zurich — translated from the German by Gary V. Hartman

The following 1940 Eranos Lecture has never before been translated into English. Although this is a new translation, R.F.C. Hull's version from Psychology and Religion: West and East, CW 11, has been consulted. Jung's expanded version in Psychology and Religion runs ninety-three pages as opposed to the original thirty-four. Jung's additions, primarily in the Foreword and the section on the Trinity, obscure his argument and threaten to lose the reader in a welter of scholarly amplifications. …

“Cat Burglar” in the Topkapi Palace: The Double Binds of Therapy with Dissociative Identity Patients (Part 1) — Ronald T. Curran

Dissociative Identity is the diagnosis assigned to the dysfunctional form taken by the potentially healthy multiplicity inherent in the plural psyche. In its negative guise, as a psychiatric disorder, the defense of dissociative identity has outlived its adaptive value in protecting the Self from annihilation. …

Transforming Negativity in Children Through Sand Play — Dennis McCarthy

My first experience with sand play took place when I was seven years old, when I discovered an area of sandy earth in the backyard of the house where I lived. I began to make scenes in this sandy earth using a collection of miniature soldiers. I dug tunnels and caves into this earth and created elaborate battle scenes. Eventually the caves became more of a focus than the battles. As the caves went deeper into the earth, soldiers often became trapped or lost inside of them. When they caved in, I would actually lose some of the soldiers, forgetting where the cave had been. This period of play lasted several weeks and stopped just as suddenly as it had begun. …

Archetypal Hallucinations in Brain Damage — David T. Bradford

This report concerns a 33-year-old man of mixed Hispanic and Caucasian descent who at age 15 sustained a penetrating injury in the posterior region of the right cerebral hemisphere followed five years later by onset of mental disturbance. His psychotic experiences reflected archetypal configurations of mandala symbols and correspondingly included delusional interpretations. The etiologic importance of focal brain injury in his visual hallucinations, lucid dreams, and cosmogonic interpretations was apparent from clinical interview, neurological examination, EEG, and computerized tomography. The role of brain in archetypal experience has intersected and confounded analytical psychologists since C. G. Jung proposed and later rejected the Lamarkian view that archetypes are engrams constituted in the distant hominid past on the basis of mnemonic traces. …

Book Reviews — Sarah McPherson, Editor

The four books reviewed in this issue — all from the New York community — work with different aspects and questions about the unconscious and the varied ways that material emerges into consciousness. For some people the dialogical agent of the psyche appears as a symptom, while for others the dream image creates a self-portrait with which to reckon. Other revelations of unconscious processes come through an association with images of the body or of body parts, or through a focus on the importance of the study of the intrapsychic factor of culture in psychoanalysis, an element which usually is seen as extrapsychic. Each author emphasizes a particular concern which fits into the larger package of psychological process. …

Books reviewed:

The Body: An Encyclopedia for Research in Archetypal Symbolism — George Elder, Editor. Boston: Shambala, 1996. Reviewed by Thornton Ladd.

The Multicultural Imagination: "Race", Color, and the Unconscious — Michael Vannoy Adams. London and New York: Routledge, 1996. Reviewed by Anthony Shafton.

Overcoming Stage Fright in Everyday Life — Joyce Ashley. New York: Clarkson Potter, 1996. Reviewed by Mark Seides.

The Inner World of Trauma: Archetypal Defenses of the Personal Spirit — Donald Kalsched. London and New York: Routledge, 1996. Reviewed by John Beebe.

[ Return to Top ]

Volume XXVII, No. 2, Summer 1997

Depth Psychology’s Charlatan Shadow — Janet O. Dallett

It takes a lot of chutzpah for me to talk about this subject. I have lived my life pushing at the constraints of convention and as a result, in twenty-five years of practice as a Jungian analyst I have made more than my share of professional errors. My training taught me little about the abuse of power or boundary issues between analysts and patients because nobody gave much thought to such matters then. The importance and dimensions of these and related ethical issues are only now slowly becoming visible to the profession, and like many others, I have had to carve what I know about the dark side of psychotherapy from painful personal experience. …

In the Eyes of the Beholder: Recollection and Reflection in Wim Wender’s Film Paris, Texas (Part 2) — Gary D. Astrachan

In his beautifully crafted 1984 film Paris, Texas, the German director Wim Wenders reveals to us through a variety of cinematic techniques, narrative content and imagery, a richly evocative myth of origins, a tale of our own individual and archetypal human beginnings. The film provides, in fact several different kinds of creation myths for our time. [From Part I]

Reclaiming Women’s Voices from Echo’s Long Silence — Marilyn L. Matthews

This paper is not going to be comfortable or easy to read. I have been a physician in private practice for more than thirty years. During that time I have seen mostly women. My original practice was that of obstetrics and gynecology. For the past twenty-two years I have practiced psychiatry, the past eleven years as a Jungian analyst. In the first five years of my psychiatric practice, I noticed an alarming number of women with histrionic and borderline character traits. Women whose professional experience should have given them confidence and satisfaction were terrified to go out on their own. The image behind their fears was often that of BAG LADY — that is, their efforts to make it on their own would fail, leaving them homeless, with all of their possessions in two bags! …

Dracula’s Foothold: Women Who Dream of Male Vampires — Lisa Fawcett

The image of the vampire is increasingly popular in our society. In the last four years alone six commercial vampire films were released: Innocent Blood (1992), Bram Stoker's Dracula (1993), Buffy the Vampire Slayer (1993), Interview with the Vampire (1994), Vampire in Brooklyn (1995), and Dracula: Dead and Loving It (1995). In fiction, Anne Rice's novels Interview with the Vampire (1976), The Vampire Lestat (1985), and The Queen of the Damned (1988) remained on the bestseller list for many weeks. And on television, a current program entitled Forever Knight features a good-guy cop who as a vampire searches to become mortal once again. What does it say about our collective psyche that we want to see and read about creatures whose defining characteristic is that they suck blood out of others? …

Book Reviews — Georgette Kelley, Editor

This series of book reviews is intended to raise the issue of the integration of depth psychology and esoteric spiritual practices which promote a direct experience of the Self. Several books have recently appeared on such topics as Buddhism and psychotherapy, while the chakra system, Tibetan views of dying, and various forms of meditation are entering mainstream Western culture. More and more Western children are raised with Buddhist rituals and rites of passage, and Western-born teachers are beginning to run endos, ashrams, and meditation centers. At the end of the twentieth century, the role of Eastern teachings in Western culture is significant and evolving in new ways. …

Books reviewed:

Jung on the East — C.G. Jung. Edited and with an introduction by J.J. Clarke. London and New York: Routledge, 1995. Reviewed by V. W. Odajnyk.

Self and Liberation: The Jung-Buddhism Dialogue — Daniel J. Meckel and Robert L. Moore, Editors. Mahwah, New Jersey: Paulist Press, 1992. Reviewed by Anne Walsh.

The Psychology of Kundalini Yoga — Sonu Shamdhasani, Editor. Notes on the Seminar given in 1923 by C.G. Jung. Princeton, New Jersey: Princeton University Press, 1996. Reviewed by Betsy Halpern.

Dreams, Myths and Fairy Tales in Japan — Hayao Kawai. Einsiedeln, Switzerland: Daimon Verlag, 1995. Reviewed by Kenneth W. James.

[return to top]

Volume XXVII, No. 1, Winter 1996-97

The Natural Life: An Endangered Species? — Meredith Sabini

In 1928, Jung made the following provocative remark to a dream seminar: "Matter in the wrong place is dirt. People got dirty through too much civilization. Whenever we touch nature, we get clean." You may not associate such earthy wisdom with Jung, but as early as 1912 he voiced objection to the hurried pace of modern life, the overvaluation of reason, and the loss of mythic reality. At the Polzeath seminar given in Cornwall in 1923, he named four elements that had been repressed in Western civilization. According to Barbara Hannah, Jung identified nature as the first of four integral parts of the psyche to have undergone the most serious repression in civilized people, the other three being animals, primal man, and creative fantasy. Analytical psychology contributes well to the restoration of creative fantasy; nature, animals, and primal man await the same differentiated treatment. …

In the Eyes of the Beholder: Recollection and Reflection in Wim Wenders’ film Paris, Texas (Part 1)— Gory D. Astrachan

In his beautifully crafted 1984 film Paris, Texas, the German director Wim Wenders reveals to us through a variety of cinematic techniques, narrative content and imagery, a richly evocative myth of origins, a tale of our own individual and archetypal uman beginnings. The film provides, in fact several different kinds of creation myths for our time. …

Dreaming the father: A Son’s Bereavement in Archetypal Perspective — Greg Mogenson

A father's death is a singularly momentous event in the life of a son. This is especially so in the case of a son who has not yet completely come of age, a son, that is to say, who has yet to incarnate for himself the archetypal possibilities which his father mediated for him during the course of their lives together. For such a son, the father is for the most part a subjective phenomenon or self-object in Kohut's sense of that term; his inner representation in the son's psyche is an admixture of the archetypal expectations to which the son has been subject and the actual characteristics of the empirical father. There is a sense in which every son, if he is to become a man, must recognize the distinction between the actual and archetypal aspects of the father-image even as Jesus, teaching the elders in the synagogue at twelve years of age, recognized such a distinction between his earthly and heavenly fathers when he said to his mother that he must be about his (heavenly) father's business. The son who has not made this recognition, who has not discovered his creative source in the father archetype, his creative source in God, may, in the last weeks and months of his father's life, or in his subsequent bereavement, finally take up the business of the father archetype through what he at first experiences as unfinished business with his personal father. …

On Finding One’s Male Identity in “Father’s Body” — Robert C. Ware

About two years ago I increasingly began to notice how in my analytical psychotherapies, particularly with men, I was being cast physically in a father role and function. Since I have extensive training in body psychotherapy and work with a strong body orientation, this is not as exceptional as it might sound. Often in the transference-countertransference relationship a patient uses me as a "father-body," a real palpable presence, that holds and can be held onto, that supports and confronts and challenges, and that can be challenged and even attacked as a real father would be. These experiences have led me to reflect more on the "forgotten parent," i.e., the Father. …

Book Reviews — Jean Hess Green, Editor

"Pass in, pass in," the angels say. / "In to the upper doors, / Nor count compartments of the floors, / But mount to paradise / By the stairway of surprise." To my mind, Emerson's words provide a context for linking the matter undertaken by the following reviews. The common matter is angels — their being and psychological manifestations. I have chosen five representative books on the topic because of the current resurgence of serious interest in angels …

Talking with Angels: A Document from Hungary. Transcribed by Gitta Mallasz. English rendition by Robert Hinshaw assisted by Gitta Mallasz and Lela Fischli. Einsiedeln, Switzerland: Daimon Verlag, 1992. Reviewed by Astri Hognestad.

Angels: The Role of Celestial Guardians and Beings of Light. — Paola Giovetti. Translated by Toby McCormick. York Beach, Maine: Samuel Weiser, 1993 and
The Angels</