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Gustavo Barcellos
Slightly at Odds: James Hillman's therapy Gustavo Barcellos Published online on 01 December 2015 www.arquetipica.com.br Slightly at Odds: James Hillman's therapy Gustavo Barcellos In 1987, year that celebrated the 25th anniversary of C. G. Jung’s death, James Hillman presented – in Milan, at the Italian Center of Analytical Psychology – a reflection on the old master, whereby, together with other equally interesting issues, trying at the same time absorb, understand and process it, argued that the therapy that we inherited from Jung, would leave the individual engaged in his daily round “slightly at odds with the daily round, displacing the usual, releasing the captive image and alleviating the suffering of Sophia in the material”.1 The text of this reflection was published in 1988, on the first issue of the now extinct British journal of archetypal psychology and art, Sphinx (edited by Noel Cobb e Eva Loewe), and is fundamental to comprehend how Hillman understood Jung. In my opinion, this image speaks even more precisely about the therapy that Hillman himself left us as his legacy, which was also called “image focused therapy”. Archetypal psychology places us, as patients, and psychology itself as an investigative field, in an essentially critical position, in a slight, albeit constant conflict with all daily things. The expression “slightly” always seemed interesting to me. Undoubtedly, the first aspect of this “James Hillman therapy” is the therapy of ideas. As with many others, James Hillman’s ideas modified my understanding of psy- chology, particularly the practice of psychotherapy. Hillman changed our way of think- ing and moving ahead with Jungian psychology. -
The San Francisco Jung Institute Library Journal
Arny and Amy Mindell on Process Oriented Psychology Interviewed by June Singer, Jung Institute Library Journal, Vol. 13, No. 4, 1995 Arny and Amy Mindell live in a house of uncertain vintage perched high on a hill overlooking the Pacific Ocean. From the loft where they write, they face the wild waves that pound the shore. if, as Jung suggested, water represents the unconscious and land, consciousness, then the Mindells live on the very edge, where consciousness engages the unconscious in endless encounter that is occasionally gentle, always energetic, and often violent. There is no holding back, or holding in, that power. The Mindells choose to live with it, flow with it, follow its many moods. To get to their house in Yachats, Oregon, you ascend a narrow road that winds up a steep hill. It's the road that they take for their daily run. These two are clearly in vibrant physical condition, slim and tough as the trees that stand against the coastal winds. Arny speaks with a clarity and authority that is both modest and wise. Amy brings a softer tone, a certain lightness, a sparkling complement to Arny's intensity. When things get really difficult, Amy can always make Arny laugh. Arny is the creator and moving force behind the growing movement he founded, called Process Oriented Psychology." Amy is his partner in life and work which, for these two are inseparable. Sitting in their living room I felt free to ask questions that one doesn't usually put to a colleague. "Arny," I said, "I know that you were a training analyst at the Jung institute in Zurich for a long time, and I'm wondering how you came to do something there htat nobody else was doing: to work with the body as well as the psyche?" Arny: When I began to experiment with working with people who were physically ill and who were dying, working with their body experiences, I had to ask myself, Is this dream work or is it bodywork? That's the real Cartesian question. -
2019-DJA-Overview.Pdf
PACIFICA GRADUATE INSTITUTE M.A./PH.D. IN DEPTH PSYCHOLOGY WITH SPECIALIZATION IN JUNGIAN AND ARCHETYPAL STUDIES PACIFICA GRADUATE INSTITUTE | 249 LAMBERT ROAD, CARPINTERIA, CALIFORNIA 93013 | PACIFICA.EDU M.A./PH.D. IN DEPTH PSYCHOLOGY WITH SPECIALIZATION IN JUNGIAN AND ARCHETYPAL STUDIES (DJA) The Jungian and Archetypal Studies Specialization (DJA) is for students interested in exploring what Jung called archetypes: universal principles and organizing patterns that pre-condition and animate human experience from the depths of the collective unconscious, a universal dimension of the psyche common to each of us. The program curriculum enables students to develop a comprehensive understanding of the process of psychological development and transformation that Jung called “individuation,” which leads to the realization of the deeper Self, the greater universal person within us. This was the main focus of Jung’s study of alchemy. Jungian ideas inspired the polytheism of James Hillman’s archetypal psychology. For Hillman, gods and goddesses pervade everything. By engaging mythopoetically with life, and recognizing the gods and goddesses in all things, one can participate in the process Hillman called “soul-making.” This rigorous, creative exploration of Jungian and with the course material. The coursework itself is aligned archetypal psychology provides students with a range with Jung’s emphasis on the “ineluctable psychological of theories, skills, and practices they can apply directly necessity” of individuation, the process by which one might to their professional, personal, and creative lives, while attain deep self-knowledge, further the development of addressing the collective challenges and opportunities consciousness, and better understand the unconscious of our moment in history. -
Androgyny and Clinical Social Work
ANDROGYNY AND CLJNJCAL SOCIAL WORK 4 rrederickavid1amrne 'H.. J . • 1 I 1 I 44 ql, -I .J I I t p I ' II -I ' 4 $I • l l . I I! III $ II'$$' 1$ •, I $ $ ' . $ $1 • $ $ 1 '' $$ $ $ $ . $14 - •$$ .i4 4 ''II''4'' ' I : •' $$.$.$.-I . ,, I $ - I I $ $ - I I I ,$ .4'4 * I'" ' I $ . ii I III I$ 4I !$,'$* I 1 $ 4 $ I$ 411111 III f i $ I - . lI ,$ •II I I t* $ , $$ "'"' I • I, II 1 F 44 I I I I I4 '-• i.- $ . , $ $ $• $ . $ , .tIu$1,l,1IIIn '1 1 'ii ' I I. , $ I . p 1$ l I $$I% • lr 44 , I I' '' . I 1 $ . $ ' I $ •$'I ii $ I ,II4$ '1 I T. IiJ , 1 * ¼ I 44 1 I * 1 cS0et 7oz Clinical cSocia[ '1zMi /107 9t1. cStcct, cRocim 1008 Saczan,ento, Ca 95814 ANDROGYNY AND CLINICAL SOCIAL WORK A Project Demonstrating Excellence submitted to the Institute for Clinical Social Work in partial fulfillment of the requirements for the degree of Doctor of Clinical Social Work by FREDERICK DAVID LAMME A.B. Hastings (Nebraska) College - 1961 M.S.W. Tulane University - 1970 March 1979 INSTITUTE FOR CLINICAL SOCIAL WORK We hereby approve the Project Demonstrating Excellence ANDROGYNY AND CLINICAL SOCIAL WORK by FREDERICK DAVID LAMME Candidate for the degree of Doctor of Clinical Social Work (I Signed Mentor Doctoral Committee Animateur rnleWlvNx, 14,R -&-EN , 0/1'..I - Date: June 10, 1979 ® Copyright 1979 Frederick David Lamme All rights reserved AnCMVAOM by Frederick D. Lamme This exploratory study tested and sustained the hypothesis that clinical social workers are a relatively psychologically androgynous group. -
Alchemical on the New York Times Best-Seller List for Nearly a Year
JAMES HILLMAN (b. 1926 – d. 2011) was a pioneering psychologist whose imaginative psychology has entered cultural history, affecting lives and minds in a wide range of fields. He is considered the originator of Archetypal Psychology. Hillman received his Ph.D. from the University of Zurich in 1959 where he studied with Carl Jung and held the first directorship at the C. G. Jung Institute until 1969. In 1970, he became the editor of SPRING JOURNAL, a publication dedicated to psychology, philosophy, mythology, arts, humanities, and cul- tural issues and to the advancement of Archetypal Psychology. Hillman returned to the United States to take the job of Dean of Graduate Studies at the University of Dallas after the first International Archetypal Conference was held there. Hillman, in 1978 along with Gail Thomas, Joanne Stroud, Robert Sardello, Louise Cowan, and Donald Cowan, co-founded The Dallas Institute of Humanities and Culture in Dallas, Texas. The Uniform Edition of the Writings of James Hillman is published by Spring Publications, Inc. in conjunction with The Dallas Institute of Humanities and Culture. The body of his work comprises scholarly studies in several fields including psychology, philosophy, mythology, art, and cultural studies. For the creativity of his thinking, the author of A Terrible Love of War (2004), The Force of Character and the Lasting Life (1999), and Soul’s Code: In Search of Character and Calling (1996) was lchemical A on the New York Times best-seller list for nearly a year. Re-Visioning Psychology (1975), which was nominated for a Pulitzer Prize, The Myth of Analysis (1972), and Suicide and the Soul (1964) received many honors, including the Medal of the Presidency of the Italian Republic. -
JUNG and the LOST GOSPELS Cover Art by Ann Kilgore
JUNG AND THE LOST GOSPELS Cover art by Ann Kilgore Illustrations by Jan Saether STEPHAN A. HOELLER JUNG AND THE LOST GOSPELS INSIGHTS INTO THE DEAD SEA SCROLLS AND THE NAG HAMMADI LIBRARY This publication is made possible with the assistance of the Kern Foundation The Theosophical Publishing House Wheaton, III. U.S.A. Madras, India/London, England Copyright © 1989 by Stephan Hoeller A Quest original. First edition 1989 All rights reserved. No part of this book may be reproduced in any manner without written permission except for quotations embodied in critical articles or reviews. For additional information write to: The Theosophical Publishing House 306 West Geneva Road Wheaton, Illinois 60187 A publication of the Theosophical Publishing House, a department of the Theosophical Society in America. Library of Congress Cataloging-in-Publication Data: Hoeller, Stephan A. Jung and the lost Gospels : insights into the Dead Sea scrolls and the Nag Hammadi library / Stephan A. Hoeller. — 1st ed. p. cm. Includes bibliographical references. ISBN 0-8356-0652-X ISBN 0-8356-0646-5 (pbk.) 1. Jung, C. G. (Carl Gustav), 1875-1961—Contributions in occultism. 2. Jung, C. G. (Carl Gustav), 1875-1961 — Contributions in gnosticism. 3. Dead Sea scrolls— Criticism, interpretation, etc. 4. Nag Hammadi codices— Criticism, interpretation, etc. 5. Occultism. 6. Gnosticism. I Title. BF1999.H623 1989 296.1’55—dc20 89-40174 CIP Printed in the United States of America Once again to Kristofer, dear friend and helper; and to Sidney and Jean Lanier, with grateful thanks Contents Foreword by June Singer .......................................... ix P re fa c e ........................................................................ -
Exhibit: the Professional Library of the C.G. Jung Institute of Colorado, July 2015
Exhibit: The Professional Library of the C.G. Jung Institute of Colorado A. The Johnson-Budington Library B. Notable Books From Our Library C. The Jeffrey Raff Alchemical Collection D. The History of the C.G. Jung Institute of Colorado E. Jungians in Colorado F. Books by Institute Analysts G. First Issues of Jungian Journals H. Journals Featuring Jungian Analysts I. Pamphlets and Jungian Literature J. Pamphlets and Women’s Writing K. Other Media L. Autographed Books M. Other Jungian Authors from Colorado A. THE JOHNSON-BUDINGTON LIBRARY The C.G. Jung Institute of Colorado's library was founded in 2004 with a substantial gift from Irma Johnson-Budington and her husband, Bill Budington. They were well-known and influential members of the Jungian community in Colorado Springs. The collection was enlarged by donations from the personal collections of other prominent Colorado Jungians, such as Wallace and Jean Clift (co-founders, with Linda Leonard, of the Jung Society of Colorado in 1976) and Glen and Jean Carlson (analysts and Emeritus board members of our institute). We have also received donations of entire collections from other Jungian groups from across the country. The collection is housed within the offices of the C.G. Jung Institute of Colorado. It is available by appointment for in-house research and book loans to analysts, students of the institute, and members of the Jung Society of Colorado. Janis Page, who was a cataloging specialist for many years at the Auraria Library, professionally manages the library with the use of the Readerware database program. The library houses almost 2000 cataloged books, not counting multiple copies, which would add several hundred more to that total. -
Archetypal Alchemy: the Transformation of the Psyche-Matter Continuum
Archetypal Alchemy: The Transformation of the Psyche-Matter Continuum by Stanton Marlan Presented to the International Alchemy Conference in Las Vegas on Oct. 5-7, 2007 www.AlchemyConference.com I'd like to begin with an Invocation since alchemical work requires assistance, if not from others from an other and from nature – in this instance a soror mystica: Oh soror, assist me with the work, for it is not for the sake of "I" but for the stone, and though I am unworthy of the art, I am also foolish, and so I go again to the prima materia dark and laden in mist and of unknown origin. Help me to transform you unknown one to achieve the stone and to be transformed by it. Page 1 of 27 Page 2 of 27 Fig. 254. The alchemical laboratory illuminated by Sol and Luna uniting in the sign of ten. Virgin’s Milk For me, alchemy began in an innocent love of nature. Its roots emerged in my childhood wonder in an elementary sensate engagement with “matter,” with stones, color transformations, and the excitement of living nature. I loved to play in the dirt and saw the dark earth as a cosmos teaming with life. The discovery of stones filled me with pleasure and I reveled in their variety of size, shape, texture, and color. I collected them and returned to this play daily. There was something mysterious about them, foreign yet more intimate in some ways than the world of human discourse around me. They held a secret and my secret was with them. -
Archetypal Psychology, Dreamwork, and Neoplatonism
19 Gregory Shaw 19 Archetypal Psychology, Dreamwork, and Neoplatonism I. Introduction Not easy this – and so esoteric, occult. James Hillman ccording to James Hillman, archetypal psychology is rooted in the Neoplatonic tradition of Plotinus, Porphyry, Iamblichus and Proclus.1 C.G.Jung, whom Hillman credits with being the “first immediate fa Ather” of archetypal psychology,2 was influenced by the Neoplatonists both directly and indirectly, while Henry Corbin, the “second immediate father” was even more directly influenced by Neoplatonists as evidenced by his work on Suhrawardi, Avicenna, and Ibn Arabi who carried the voice and vision of earlier Platonists, including their emphasis on the reality of the imaginal world so central to archetypal psychology.3 If Jung’s psychology can be read as a kind of Christian (monotheistic) Neoplatonism, the Neoplatonism of archetypal psy chology understands itself to be more polytheistic, reflecting more directly the thinking of Plotinus and other non-Christian Neoplatonists. Since archetypal psychology sees itself as rooted in, or at least inspired by Ne oplatonism, a closer examination of the currents of thought among the Neoplaton ists should shed light on certain characteristics of archetypal psychology. Specifi cally, I will argue that the theurgical Neoplatonism of Iamblichus (c.245–c.325) shares many theoretical assumptions developed by Hillman and that the theurgical rites advocated by Iamblichus bear remarkable similarities to the “dreamwork” of Robert Bosnak, a Dutch psychologist and student of Hillman, who developed a ritual practice of encountering imaginal entities. Yet before fruitful comparisons can be made between Iamblichean Neoplatonism and its contemporary expres sions, a significant misunderstanding by Hillman must be addressed. -
The Philosophers' Stone: Alchemical Imagination and the Soul's Logical
Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Fall 2014 The hiP losophers' Stone: Alchemical Imagination and the Soul's Logical Life Stanton Marlan Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Marlan, S. (2014). The hiP losophers' Stone: Alchemical Imagination and the Soul's Logical Life (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/874 This Immediate Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. For more information, please contact [email protected]. THE PHILOSOPHERS’ STONE: ALCHEMICAL IMAGINATION AND THE SOUL’S LOGICAL LIFE A Dissertation Submitted to the McAnulty College and Graduate School of Liberal Arts Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy By Stanton Marlan December 2014 Copyright by Stanton Marlan 2014 THE PHILOSOPHERS’ STONE: ALCHEMICAL IMAGINATION AND THE SOUL’S LOGICAL LIFE By Stanton Marlan Approved November 20, 2014 ________________________________ ________________________________ Tom Rockmore, Ph.D. James Swindal, Ph.D. Distinguished Professor of Philosophy Professor of Philosophy Emeritus (Committee Member) (Committee Chair) ________________________________ Edward Casey, Ph.D. Distinguished Professor of Philosophy at Stony Brook University (Committee Member) ________________________________ ________________________________ James Swindal, Ph.D. Ronald Polansky, Ph.D. Dean, The McAnulty College and Chair, Department of Philosophy Graduate School of Liberal Arts Professor of Philosophy Professor of Philosophy iii ABSTRACT THE PHILOSOPHERS’ STONE: ALCHEMICAL IMAGINATION AND THE SOUL’S LOGICAL LIFE By Stanton Marlan December 2014 Dissertation supervised by Tom Rockmore, Ph.D. -
Alchemical Transformation and the Grief-Threshold in H.D.'S Helen in Egypt
University of Denver Digital Commons @ DU Electronic Theses and Dissertations Graduate Studies 6-1-2012 Alchemical Transformation and the Grief-Threshold in H.D.'s Helen in Egypt Eliza C. Bennett University of Denver Follow this and additional works at: https://digitalcommons.du.edu/etd Part of the Literature in English, North America Commons Recommended Citation Bennett, Eliza C., "Alchemical Transformation and the Grief-Threshold in H.D.'s Helen in Egypt" (2012). Electronic Theses and Dissertations. 66. https://digitalcommons.du.edu/etd/66 This Thesis is brought to you for free and open access by the Graduate Studies at Digital Commons @ DU. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ DU. For more information, please contact [email protected],[email protected]. ALCHEMICAL TRANSFORMATION AND THE GRIEF-THRESHOLD IN H.D.’S HELEN IN EGYPT __________ A Thesis Presented to the Faculty of Arts and Humanities University of Denver __________ In Partial Fulfillment of the Requirements for the Degree Master of Literary Studies __________ by Eliza C. Bennett June 2012 Advisor: Dr. W. Scott Howard Author: Eliza Bennett Title: ALCHEMICAL TRANSFORMATION AND THE GRIEF-THRESHOLD IN H.D.’S HELEN IN EGYPT Advisor: Dr. W. Scott Howard Degree Date: June 2012 Abstract In H.D’s lyric epic, Helen in Egypt, Helen of Troy experiences a phenomenological transformation in the brazier of the heart, which burns both on the beach of her new home in Egypt and in the depths of her psychic life. I have envisioned a process by which Helen psychologically enters into the brazier’s flames to begin an alchemical process, so that she might see the beauty of the earth emerge and understand the rhythmic significance of the heart’s perception. -
Jung on Astrology
Jung on Astrology Jung on Astrology brings together C. G. Jung’s thoughts on astrology in a single volume for the fi rst time, signifi cantly adding to our understanding of his work. Jung’s Collected Works , seminars, and letters contain numerous discussions of this ancient divinatory system, and Jung himself used astrological horoscopes as a diagnostic tool in his analytic practice. Understood in terms of his own psychology as a symbolic representation of the archetypes of the collective unconscious, Jung found in astrology a wealth of spiritual and psychological meaning and suggested it represents the “sum of all the psychological knowledge of antiquity.” The selections and editorial introductions by Safron Rossi and Keiron Le Grice address topics that were of critical importance to Jung – such as the archetypal symbolism in astrology, the precession of the equinoxes and astrological ages, astrology as a form of synchronicity and acausal correspondence, the qualitative nature of time, and the experience of astrological fate – allowing readers to assess astrology’s place within the larger corpus of Jung’s work and its value as a source of symbolic meaning for our time. The book will be of great interest to analytical psychologists, Jungian psy- chotherapists, and academics and students of depth psychology and Jungian and post-Jungian studies, as well as to astrologers and therapists of other orientations, especially transpersonal. Safron Rossi, PhD, is a Professor of mythology and depth psychology in the Jungian and Archetypal Studies specialization at Pacifi ca Graduate Institute, Cali- fornia. For many years she was curator of the Joseph Campbell and James Hillman manuscript collections.