Quadrant: The Journal of the C.G. Jung Foundation
The Clown Archetype — Ann and Barry Ulanov
In sharp contrast to the witch, who so obviously does not give a rap for dependent needs, tender feelings, or anybody’s wish to grow, but simply cackles her characteristic cackle and flies off in the face of human concerns, the clown brings color and laughter and the hurly-burly of the circus into the world. The clown gathers feeling into merry bundles. He makes us laugh. He makes us cry. We oohh and aahh with terror as danger stalks him from behind. We howl with relief as he makes his bumbling escape. We sit on the edge of our chairs in anticipation of a terrible event about to occur, and yet thump with glee when disaster befalls. … Distinct, vivid, unforgettable, the clown stands forth as an immensely potent archetype of human feeling. He makes us feel; he personifies feeling. He enacts feeling; he is feeling. What does he tell us with all of this? What is the clown archetype?…
The Analyst’s Myth: Freud and Jung as Each Other’s Analyst — C. Jess Groesbeck
In all cultures there have existed at all times and in all places myths of healing. Man apparently cannot survive without designating as a healer a member of the group who is trained in the art. … I will attempt in this paper to address the problem of “conflicting psychological school” and “truths” by focusing on all psycho-therapeutic systems as, basically, systems of “personal healing myths” that have come out of the lives and experiences of their founders in their attempts to heal others.…
Psychotherapy and Alchemy V. Sublimatio— Edward F. Edinger
Just as calcinatio pertains to fire, solutio to water and coagulatio to earth, so sublimatio is the operation pertaining to air. It turns the material into air by volatilizing and elevating it. The image derives from the chemical process of sublimation in which a solid, when heated, passes directly into a gaseous state and ascends to the top of the vessel where it resolidifies on the upper, cooler region. …
The term “sublimation” derives from the Latin sublimis meaning “high.” This indicates that the crucial feature of sublimatio is an elevating process whereby a low substance is translated into a higher form by an ascending movement. … Psychologically, this corresponds to a way of dealing with a concrete problem. One gets “above” it by seeing it objectively. We abstract a general meaning from it and see it as a particular example of a larger issue …
Psyche in Hiding — Russell A. Lockhart
I have been seduced rather shamelessly by what I call an “etymological fantasy.” By fantasy I mean a way of imagining, not an object or an end product. In this sense, fantasy is a kind of consciousness. An etymological fantasy is a way of imagining through consciousness of the etymological ground from which our words spring. To do proper etymological work one should know many languages. I don’t. One should study philology and linguistics. I haven’t. Eros has not brought me together with words in this “proper” way. But love rarely comes in proper ways! Rather, Eros’ arrow came in the form of a dream. It was only a voice but it spoke with absolute and certain authority: Do you not know that words are eggs, that words carry life, that words give birth? I say Eros sent this dream because since that time I have been connected insufferably with this image of “word-as-egg” and, in the spirit of Eros, I am pushed to tell, speak, and otherwise relate what I uncover and discover as I root around in the roots of words.…
Jung in Context: Modernity and the Making of a Psychology— Peter Homans. Chicago and London: The University of Chicago Press. 1979. Reviewed by Leland H. Roloff.
Time: Rhythm and Repose— Marie-Louise von Franz. London: Thames and Hudson. 1978. Reviewed by Arnold Mindell.
Jungian Psychotherapy: A Study in Analytical Psychology— Michael Fordham. Chichester: John Wiley & Sons. 1978. Reviewed by Jonathan J. Goldberg.
The Wise Wound: Eve’s Curse and Everywoman— Penelope Shuttle and Peter Redgrove. New York: Richard Marek Publishers. 1978. Reviewed by Beverly Zabriskie.
The Dream and The Underworld— James Hillman. New York: Harper & Row, Colophon Books. 1979. Reviewed by John Beebe.
The Gnostic Gospels— Elaine H. Pagels. New York: Random House. 1979. Reviewed by Beverly Moon.
C. G. Jung: Word and Image. Edited by Aniela Jaffé. Translated from the German by Krishna Winston. Princeton, New Jerey: Princeton University Press. Bollingen Series XCVII:2. 1979. Reviewed by V. Walter Odajnyk.
28 East 39th Street, New York, NY 10016 | Tel: (212) 697-6430 | email@example.com
Home | About | Calendar | Membership | Contact