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IAJS/ Duquesne University Conference, March 18-21, 2021 Authors and Abstracts

Apocalypse Imminent: A depth psychological analysis of human responses to fear of catastrophe and extinction.

J. Alvin and E. Hanley In the dire situation of the world today, humans are striving to cope with impending catastrophes and end of life on Earth. Emergency food buckets with a shelf life of 25 years are now sold in quantities that provide a year of lasting sustenance for an individual. Efforts to colonize Mars are underway and its pop-culture representations are based on key narratives of American heritage: ingenuity/technology, the great frontier/utopia, and democracy/capitalism. The configuration of apocalyptic social phenomena, arranged in a cultural and astrological gestalt, may be reminiscent of other points in human history where the threat of catastrophe rendered similar archetypal expression. As , we must ask: what precisely is being achieved by the development and sale of stockpiled food and plans to colonize other planets? What are we turning toward and away from? What kind of life are we buying into? Key concepts explored in the research of these topics include technology, climate change, food sustainability, cultural , and more. To be explored in a discussion panel are the archetypal root and metaphor of these social phenomena and the implications these endeavors have for humanity entering the next phase of existence. It is our intention to present papers on the above topics and, with Dr. Romanyshyn as a respondent, facilitate an in-depth and meaningful discussion.

1 Wise emergency survival food storage

Jonathan Alvin The purpose of this philosophical hermeneutic study will be to understand the Wise Emergency Survival Food Storage (WESFS) as an artifact that reflects and reproduces its cultural matrix (Cushman, 1996). At this stage in the research, the WESFS will be defined generally as it is advertised: sealed plastic buckets, containing a full year of dehydrated and freeze-dried food supply for one individual, with an advertised shelf life of 25 years (Wise Company, 2018). WESFS is situated against a historical backdrop of 20th century American developments in food technology related to war and space travel. Dehydrated food was manufactured during World War II; its weight allowed more soldiers on board ships sailing across the Atlantic Ocean to fight in the war. Freeze dried foods were developed for space flight; astronauts needed a variety of food tastes in order to avoid appetite fatigue during space missions. The psychological reality of WESFS is the concern of this study. What kind of world does the WESFS exist in? What kind of world is bought into, when a person purchases the WESFS? In order to situate the psychological reality of the WESFS and the individual who purchases such a product, a study of the American post-World War II individual will be undertaken.

References Cushman, P. (1996). Constructing the self, constructing America: A cultural history of . Addison-Wesley/Addison Wesley Longman. Wise Company. (2018). 720 Servings of Wise Emergency Survival Food Storage [Product for Sale]. Retrieved February 7, 2019 from: https://www.wisefoodstorage.com/720-serving- package.html?gclid=EAIaIQobChMIpuW5pOis4AIVzCCtBh2dDgQyEAQYAiABEgKBAvD_B wE

2 Mars Colonization Eric Hanley The purpose of this study is to explore, examine, and interpret the cultural phenomenon of Mars colonization as it is expressed in popular culture. Specifically, this proposed research focuses on one particular aspect of the topic: How Mars colonization is expressed in our culture as a great frontier and is thus reminiscent of past iterations of the American West and the righteous efforts to conquer and colonize the wildness beyond our current borders. This paper reviews multidisciplinary literature, situating the topic in a cultural historical context, and examines themes of technology, fantasy, and capitalism as Mars colonization is expressed in the form of frontier narrative in television, film, and literature. The qualitative methodology follows the philosophical principles of hermeneutics and social construction as bases for exploring the archetypal expression of this cultural phenomenon.

References Hillman, J. (1994). Wars, arms, rams, Mars (pp. 70-88). First published in, Fields, R. (1994), The awakened warrior. New York: Putnam Books. Jung, C. G. (1970). Flying saucers: A modern of seeing things in the skies (R. F. C. Hull & G. Adler, Trans.). In H. Read et al. (Series Eds.), The collected works of C.G. Jung (Vol. 10, pp. 307-433). Princeton, NJ: Princeton University Press. (Original work published 1958) Palmer, R. (1969). Hermeneutics: Interpretation theory in Schleiermacher, Dilthey, Heidegger, and Gadamer. Evanston, IL: Northwestern University Press. Romanyshyn, R. (1989). Technology as symptom and dream. London: Routledge. Slotkin, R. (1998). Regeneration through violence: The mythology of the American frontier, 1600–1860. New York: University of Oklahoma Press. (Original work published 1973). Turner, F. J. (1893/2017). The frontier in American history. Okitoks Press.

Jung, Groddeck, and analytic technique

Marco Balenci In two very recent articles in the International Journal of Jungian Studies, this author compared Carl Gustav Jung with Georg Groddeck, German "wild analyst" who founded modern psychosomatic medicine. For the first time, it was emphasized the theoretical closeness of their main concepts―Es and Selbst. These concepts constitute the nucleus of a standpoint - towards the human being, the , and the unconscious - which is very different from Freud's. The common references of Groddeck and Jung were Goethe and Nietzsche in philosophy, Carus and von Hartmann in psychology. Both Groddeck and Jung held symbolization and the conception of a creative unconscious to be remarkably important. These aspects were fundamental for their clinical work, aimed at pioneering therapies: Jung with schizophrenics, Groddeck treating physical diseases. They overcame the limits of the of their time and, going beyond , discovered the pre-Oedipal period and the fundamental role of mother-child relationship. Jung and Groddeck gave a maternal turn and considered analytic therapy as a dialectical process, ushering in a two-person paradigm. Groddeck remained within the psychoanalytic movement, albeit in disgrace; whereas Jung left. Although both had considerable influence, it is interesting that neither of them were interested in creating a training school. However, Jung was somehow forced to do it. After seventy years of Jungian schools, it seems necessary to discuss Jung's therapeutic approach in the light of Naturphilosophie and maternal turn. Moreover, it is to call into question the use of the couch―also following research developed in Italy on mirror neurons. Ultimately, Jungian analysis can be seen as a human relationship in a specific setting.

References 1. Balenci M. (2018) Totality in Groddeck’s and Jung’s Conception: Es and Selbst. International Journal of Jungian Studies, 11(1), 2019, pp. 44-64. doi: 10.1080/19409052.2018.1474127 2. Balenci M. (2020) Jung’s and Groddeck’s Analytic Practice: Alternative Methods That Have Prevailed over Freud's Psychoanalysis. International Journal of Jungian Studies, in press. 3. Groddeck G. (1977) The Meaning of Illness. Selected Psychoanalytic Writings, Including his correspondence with . L. Schacht, ed. London: The Hogarth Press. 4. Jung C.G. (1966) The Practice of Psychotherapy. Collected Works, vol. 16. H. Read, M. Fordham, & G. Adler, eds. Princeton, NJ: Princeton University Press. 5. Samuels A. (1985) Jung and the Post-Jungians. London & New York: Routledge & Kegan Paul.

Marco Balenci, PhD, is a psychoanalyst AIPA-IAAP. He did teaching and research at the Universities of Pisa and Rome. He is a former secretary of the Centre for Historical Studies of Psychoanalysis and in Florence. His research interests mainly concern theoretical topics and psychosomatics, also studying Jungian analyst Elida Evans’ pioneering work on cancer (Quadrant, 2020). Moreover, he has published papers on dreams, Jungian typology, realistic anxiety, Freudian technique, Georg Groddeck, psychic breakdown, identification in the analytic relationship. He has written the chapter on the Self for the Italian Treatise of (ed. Aldo Carotenuto), co-edited five academic books, and edited the Italian version of biography by Elisabeth Young-Bruehl. His latest articles in English discuss cancer from a Jungian and holistic standpoint (Madridge Journal of Cancer Study & Research, 2019) and the influence of extraversion-introversion typology on psychology, psychiatry, and medicine (Medical & Clinical Research, 2020). He has a private practice in Florence.

Presenter of the film by John Akromah: The Nine Muses. (clips only) Discussants Prof Kevin Lu and Ms Diana McGlory

Suzanne Barnard, Ph.D., is an Associate Professor of Psychology at Duquesne University, filmmaker, and licensed clinical . She received her Ph. D. from Loyola University of Chicago (), and completed postdoctoral studies at Georgetown University. She is coeditor, with Bruce Fink, of Reading Lacan's Seminar XX, and has published widely on Lacanian, French feminist, and Foucauldian approaches to the body and subjectivity. She also writes in film theory (currently focused on Deleuzean approaches to cinema, affect and subjectivity), and has presented on the film work of Pedro Costa, Ben Russell, and John Akomfrah. Her research engages psychology, philosophy, film, and ethnography, and she has taught courses on Deleuze and collaborative aesthetics, on psychology, migration and "slow cinema," and on the posthuman in science fiction film. She received a grant from Duquesne's Center for African Studies to create and teach a course on global identities and African cinema, in tandem with which she also curated an African Film Series in Spring 2015. She has been a video consultant for The REP Professional Theatre Company (Pittsburgh). Her film work has been supported by the Heinz Foundation, Binaural Media, Women and Girls Foundation, and Duquesne University. She is recently the recipient, along with Christopher McCann, of an NEH Endowment Grant for a new film project (working title: "Breath and Folding: An Ethnographic Film on Cosmologies of Air, Light, and Space).

Journeying: Grievance to Grief

Fanny Brewster The social, political and ethical context for the American Africanist experiences of being human has been framed by the journey of the Middle Passage. It has not mattered how many years, decades, centuries, we

spend buried in our historical amnesia regarding our most human condition regarding American racial relations, we always return to confront our racial ourselves. This confrontation is with the interior Self that dwells within individual , as well as the ego self that must meet daily experiences of life. This is our struggle as human beings attempting to hold onto something of the Divine. The spiraling grievances of racism that has consumed our American collective psyche for centuries has produced suffering that our consciousness could not bear to witness. Accompanying these grievances is the grief that also spirals as the necessary kinship of suffering. How are we to embrace both grievance and grief connected to our ego and archetypal selves? We search for meaning and deeper understanding of how we have arrived—today, and how we will be in the future. When we consider the historical context of being with others in our cultural containment, we find limitations based on ethnicity. What does this mean for our future, our hope as human beings, as psychological beings? The multidirectional movement from grievance to grief assumes continuity, based not only on but also on psychological complexes—both cultural and racial. What is the journey that being human demands as we are held within the archetypal?

References Brewster, F. (2016). African Americans and Jungian Psychology: Leaving the Shadows. London and New York: Routledge. Kimbles, S. (2014). Phantom Narratives: The unseen contributions of psyche to culture. New York: Rowman & Littlefield Publishers. Levine, L. (2007). Black Culture and Black Consciousness. New York: Oxford University Press. Adams, M.V. (1996). The Multicultural Imagination: “Race”, color and the unconscious. London and New York: Routledge. Guthrie, R. (2004). Even the rat was white: A historical view of psychology. Boston: Pearson Education.

Fanny Brewster, Ph.D., is a Jungian analyst and Professor at Pacifica Graduate Institute. She is a writer of nonfiction including African Americans and Jungian Psychology: Leaving the Shadows ((Routledge, 2017), and Archetypal Grief: Slavery’s Legacy of Intergenerational Child Loss (Routledge, 2018) and The Racial Complex: A Jungian Perspective on Culture and Race. (Routledge, 2019) Her poems have recently been published in Psychological Perspectives Journal where she was the Featured Poet. Dr. Brewster is a lecturer and workshop presenter on Jungian related topics that address Culture, Diversity and Creativity. She is a faculty member at the New York C.G. Jung Foundation and the Philadelphia of Jungian Analysts.

Healing is Political: Introduction to Psychoanalysis, Catastrophe & Social Reform

Robin McCoy Brooks Healing is Political. The author contends that psychoanalysis must recognize how catastrophe is effecting our patients. The wound of the world opens the patient to their own personal woundedness through which one be wrenched out of the indifference of banal existence into a possibility of political action. The theoretical mechanism (if we may call it that) through which the individual may move from personal concern to political responsiveness is referred to “trans- subjectivity.” Trans-subjectivity is conceptualized as a crucial extra-psychical dimension of sublimation and a psyche-social dynamic that is the precursor to political action. The author adapts a trans-disciplinary approach to support her thesis by critically analyzing psychoanalytic and philosophical sources that background her application in the chapters that follow. These luminaries of the psyche-social include include , , Julia Kristeva, Gilbert Simondon and Bernard Stiegler. Included is an introductory reading of Heidegger’s existential analytic of care through which a notion of politicality is defined and used as a touchstone throughout.

References Brooks, R. M. (2018). Self as political possibility: Subversive neighbor love and transcendental agency amidst collective blindness. International Journal of Jungian Studies, 10,1,48-75 Giegerich, W. (2004). “The end of meaning and the birth of man.” Journal of Jungian Theory and Practice, 6, I. Hook, D. (2018). Six Moments in Lacan. London and New York: Routledge. Lacan, J. (2006). Ecrits: The First completed Edition in English (translated with notes by Bruce Fink, in collaboration with H. Fink and R. Grigg). New York ad London: W. W. Norton. Simondon, G. (1992). The Genesis of the Individual, Incorporations. (edited by Jonathan Crary and Sanford Kwinter). New York, NY: Zone.

Robin McCoy Brooks is a Jungian Analyst in private practice in Seattle, WA. She is the Co-Editor-in- Chief of the International Journal of Jungian Studies and serves on the Board of Directors of the International Association for Jungian Studies. Robin is also a founding member of the New School for Analytical Psychology and active analyst member of the Inter-Regional Society of Jungian Analysts. Robin’s book entitled Psychoanalysis, Catastrophe and Social Reform is currently in production (Routledge, 2021, Philosophy and Psychoanalysis Series, Ed. Jon Mills).

How Jung’s erotic relationships with three ex-patients led him to the Rosarium Drawings, his template for healing in psychoanalysis

Betsy Cohen Carl Jung’s Psychology of the (CW 16, 1946) explains the foundational importance of the relationship between the analyst and patient. He offers eleven woodcuts from the 16th century alchemical Rosarium Philosophorum as his template for healing in analysis. He shares no personal reasons for choosing these drawings. My paper explores some personal reasons, particularly his own Eros. In my research, (2015) studying the entirety of Jung’s 236 case examples, I discovered that in only eight does he discuss his relationship with his patient. Jung writes that the analyst and patient are symbolic of the archetypal King and Queen in the drawings. I address how Jung tends to separate the archetypal and personal psyches as either/or, rather than both/and. Jung delineates symbolic stages of analysis, without describing the everyday struggles, the nitty gritty existential reality of a clinical encounter. His personal erotic experiences with Sabina Spreilrein, Maria Moltzer, and Toni Wolff propelled Jung to flesh out an alchemical metaphor for Jungian psychoanalysis. I explore these three relationships to illustrate that Jung found the Eros, mutuality, unconsciousness, and container he was seeking for self- awareness and his own analysis. In “Marriage as a psychological relationship,” he justifies the need for this container in a marriage, as well as his need for someone outside the marriage.

References Brooks, R. (2012). The ethical dimensions of life and analytic work through a Levinasian lens. International Journal of Jungian Studies, 1-19. Cohen, B. (2015). Dr. Jung and his patients. Jung Journal: Culture and Psyche, 9(2), 34-49. Colman, W. (2013). Bringing it all back home: how I became a relational analyst. Journal of Analytical Psychology, 58(4), 470-490. Jung, C. G. (1931/1964). Marriage as a Psychological Relationship. In The Development of Personality. CW 17. , NY, NY.

Owens, L. (2015). Jung in Love: The Mysterium in Liber Novus. Archive Books: Los Angeles, CA. Sedgwick, D. (2014). Jung as a pioneer of relational analysis. https://www.cgjungpage.org/learn/articles/analytical-psychology/943-jung-as-a-pioneer-of- relational-analysis7

Jung’s ethics: one or many?

Giovanni Collacicci My paper is a presentation of my research on the ethical foundations of Jungian psychology. Jung appears to have developed his ethical outlook, which has a deliberately “wider” scope than Freud’s (see Merkur 2017) from a variety of (not always acknowledged) sources: Kant, Nietzsche, and Christian ethics in primis (Colacicchi 2015, Colacicchi forthcoming). Many post-Jungian authors appreciate the Kantian dimension of Jung’s ethics (even if they are not aware that it is Kantian): Jung’s focus on the moral obligation of the patient to “make the unconscious conscious” and integrate the has indeed a decidedly Kantian flavor, albeit of a 20th Century Kant who has read Freud; others – again, mostly unaware of the fact – enjoy the Nietzschean Jung, with his focus on individual ethics vs collective morality, Nietzsche’s “master morality” vs “slave morality”; and many others, perhaps the majority of those who have been drawn to Jung as opposed to Freud, consider Jung’s ethical stance as an unorthodox way of maintaining the main moral tenets of Christian morality: a psychological re-vision of , for sure, but still within the Christian framework of sin (in Jung’s model, unconsciousness) and redemption (which for Jung is , an openness to the Self – which may or may not coincide with an openness to ). Finally, other authors, such as the philosopher John Cottingham and the psychologist Ladson Hinton, have highlighted Jung’s Aristotelian approach to reason and emotion and his focus on practical wisdom. Would it be a mistake to try and reconcile the kaleidoscopic variety of ethical views which are found in Jung’s vast opus since they reflect his pluralistic conception of the psyche (Samuels 1989)? Or can a coherent ethical model be drawn out of his work, a model which may be called, for once and for all, “Jung’s ethics”?

References Colacicchi, G. (2015). Jung and ethics: A conceptual Exploration, PhD diss. Centre for Psychoanalytic Studies, University of Essex. Colacicchi, G. (forthcoming), Psychology as Ethics: Reading Jung with Kant, Nietzsche and Aristotle. London, Routledge. Cottingham, J. (1998). Philosophy and The Good Life: Reason and Passion in Greek, Cartesian and psychoanalytic ethics. Cambridge, CUP. Hinton, L. (2019). Jung, Time and Ethics. In Jung and philosophy (J. Mills, Ed.). London, Routledge. Merkur, D. (2017). Jung’s Ethics: and his Cure of (J. Mills, Ed.). London, Routledge. Samuels, A. (1989). The Plural Psyche: Personality, Morality and the Father. London, Routledge.

Giovanni Ivison Colacicchi, PhD, holds an MA in Philosophy from the University of Florence, his hometown, and a PhD in Jungian Studies from the University of Essex. He is an independent scholar, teacher and philosophical counsellor. His current research focuses on Jung’s ethics and meta-ethics, on the cultural and theoretical foundations of analytical psychology, and on practical philosophy. He is a contributor to the blog L’indiscreto (www.indiscreto.org) on which he has written on the relevance of Jungian psychology to the understanding of contemporary “selfie culture” and the cult of celebrity. He is

the author of Psychology as Ethics: Reading Jung with Kant, Nietzsche and Aristotle (Routledge, “Philosophy and psychoanalysis” series, forthcoming). He teaches philosophy, history, languages, psychoanalysis and literature at various higher education institutions in Italy and the UK. He lives in Ferrara, Italy, with his wife, Elisa, and their son, Francesco. Correspondence: [email protected]

The March from Selma to Montgomery and the Nonviolent Movement in Analysis

Renee Cunningham On January 18, 1965 Martin Luther King, Jr. and four hundred marchers set off from Brown’s A&E Chapel to the County Courthouse in Selma, Alabama to protest illegal voting rights practices being committed against African Americans in the Southern United States. What began as a movement to confront racism in America ended up as a revolution forever transforming the American narrative and the archetypal experience of Democracy in America. This talk will focus on the archetypal experience of nonviolence and how nonviolent philosophy works to confront, dissolve or break apart violence, first through the “other within” via the inner master/slave, and subsequently, the exteriorized “other in culture,” expressed through oppression in racism. These paradigms are shifted from the inner to the outer realms through the implementation of the “eightfold path of nonviolence.” The eightfold path of nonviolence consists of Martin Luther King Jr.’s six tenets of nonviolence and Mahatma Ghandi’s philosophical principles of Satyagraha (Truth force) and Ahimsa (love force). The marchers daily practice of nonviolent philosophy, coupled with prayer, song and marching prepared the marchers for the daily confrontations with Selma’s Sheriff (the other within) in an effort to gain access to the voting Registrar’s office to register to vote. Each march and confrontation (between the archetypal master-slave) with the town’s Sherriff symbolized the engagement between conscious and unconscious forces enabling a slow but necessary integration of shadow, which ultimately led to the passing of the Voting Rights Act of 1965. The Selma marches form the metaphor for the civil rights movement which takes place in an analysis with the patient. Indeed, the patient brings into treatment their own trauma which gets unconsciously enacted in the analytic relationship. The analyst symbolically holds the tension between conscious and unconscious forces (like King), and implements the tenets of nonviolence in and effort to guide the patient home to themselves.

References Dalal, F. (2006). Racism: Processes of Detachment, Dehumanization, and Hatred. The Psychoanalytic Quarterly, 75(1), 131-161. Kernberg, O. (1991). The Psychopathology of Hatred. Journal of American Psychoanalytic Association, 39s, 209-238. Kernberg, O. F. (1998). Aggression, Hatred, and Social Violence. Canadian Journal of Psychoanalysis, 6(2), 191-206. Petri, F. (2014). Gandhi, Jung and Nonviolence Today The Relevance of the Feminine in the Network Society. IIC Quarterly, 41(1), 7-18. Pickering, J. (2012). Ancestral transmission through dreams and moving metaphors. The Journal of Analytical Psychology, 57(5), 576-596.

Renee Cunningham, MFT, is a licensed Marriage and Family Therapist in private practice in Phoenix, Arizona who has been an active clinician for twenty-seven years. She is a Jungian analyst trained through the Inter-Regional Society of Jungian Analysts, Texas Chapter. She is also a member of the New Mexico

Society of Jungian Analysts, International Association for Analytical Psychology and the Chinese American Psychoanalytic Association. Renee is a national speaker who teaches and supervises Chinese Psychoanalytic Candidates. She is the current Program Chair for Phoenix Friends of C.G. Jung. She has been published in Psychological Perspectives and Progress: Family Systems Research and Therapy. Her current book entitled, Archetypal Nonviolence, King, Jung and Culture, is due to published by Routledge in 2020.

Towards a New Hermeneutic: Re-Viewing Analytical Psychology through the Mythic Lens of Marija Gimbutas

Maude Davis According to , Lithuanian archeologist Marija Gimbutas unlocked the “meaning of the mythology of a previously undocumented era”-- the prehistoric goddess-religion and earth-centered culture at the root of Western civilization. Her research into Neolithic artifacts from sites across Europe offers interpretive keys to a mythology that corresponds to the deepest archetypal layers of the . Working in the decades prior to her publications, Jung and many of his followers relied on subsequent periods in history as a lens through which to see the psyche. Indeed, Gimbutas articulated this issue, claiming that Neumann’s description of the Archetypal Feminine “is based on a post-Indo-European religious ideology after the image of the Goddess had suffered a profound and largely debasing transformation.” Expanding accepted critical foundations and horizons of meaning, Gimbutas’ work implies a new hermeneutic to reimagine Jung’s seminal concepts such as archetypes, consciousness and the dynamics of symbols. This paper begins with a review of Gimbutas’ classification of prehistoric Goddess symbols into four distinct themes: Life Giving, Renewing and Eternal Earth, Death and Regeneration, Energy and Unfolding. Her categories will be compared to Toni Wolff’s ancient Greek-based description of four feminine archetypes: Maternal, Amazon, Hetaira and Mediumistic. Then, using Gimbutas’ thesis, contributors to the Jungian canon will be reconsidered including: Neumann’s description of the mythological stages in the evolution of consciousness; Edinger’s model of the ego-Self axis; and Bernstein’s more recent observation of an evolutionary “spectrum of reality, a borderland” bridging the Cartesian mind-body divide. Extending Bernstein’s ideas, I argue that an understanding of a Gimbutas- informed psychic life cycle connecting us with our indigenous human roots has value for the healing process. The conclusion will provide examples of case studies which demonstrate how this new theoretical model can be applied to the clinical practice of analytical psychology.

References Bernstein, J. (2005). Living on the Borderland: The Evolution of Consciousness and the Challenge of Healing Trauma. New York, NY: Routledge. Edinger, E. (1972). Ego and Archetype. Boston, Mass: Shambala Publications. Gimbutas, M. (1989). The Language of the Goddess, Forward by Joseph Campbell. New York, NY: Thames and Hudson. Neumann, E. (1955). . Princeton, NJ: Princeton University Press, (1983). Wolff, T. (1956). Structural Forms of the Feminine Psyche. (P. Watzlawik, Trans.). Privately printed for the Student Association, CG Jung Institute, Zurich.

Maude Davis, MA, is a Ph.D. candidate in Expressive , Education and Social Change at European Graduate School, Saas Fee Switzerland; and a Diploma Candidate at the CG Jung Institiute in Zurich. A clinician at the Living Arts Counseling Center, Maude is a therapist-director of Self-Revelatory

Theater pieces. Maude developed a Jungian-based drama and expressive arts therapy technique: Psyche’s Cabaret. Psychological Methodology in Light of Jung’s Multiple-Epistemologies and Gebser’s Pluralistic Model of Consciousness

Mark Dean The dominant trend within contemporary psychology reflects an attempt to establish an accounting of the psyche that reduces its nature so that it conforms to a single mode of consciousness, a late mental mode. This process, while asserting itself as establishing an understanding of the psyche on firm scientific footing, and thus gaining control over psychological experience, is actually both regressive and destructive. By utilizing a single mode of inquiry, and authentication, it distorts, rather than clarifies, the nature of the psyche. More problematically, it establishes a hierarchic and hegemonic stance within the plurality of modes of awareness made available through the evolution of consciousness, artificially elevating the manipulation of human cognition and behavior to the status of psychological operations. Additionally, the assertion that the form of mentality which evolved in correspondence with the material order, could account for phenomena that are more than physical, represents a misapplication of descriptive means. Psychological phenomena are primarily constellated rather than constructed, arising, as Jung’s said of the “Inner Image” , “…from the most varied sources” (Jung, 1936). Consequently observation of psychological phenomena requires a participating observer, one whose point of observation is interior to the psychological drama, and whose consciousness is capable of engagement with a plurality of modes of consciousness and the variety of forms of phenomena, to which they correspond. Reconsidering Jung’s utilization, of shifting, and often divergent, epistemologies, against a background of the Gebser’s description of the pluralistic nature of consciousness, aids us in understanding the necessity of analytic process as a methodological approach to the psyche that conforms to its intrinsic nature (Gebser, 1985). It also clarifies the necessity of the structural nature of the analytic ritual.

References Christou, E. (2007). The logos of the . Putnam, CT: Spring Publications. Combs, A. (2009). Consciousness explained better. St. Paul, MN: Paragon House. Gebser, J. (1985). The ever present origin. Athens, OH: Ohio University Press. Jung, C.G. (1936). Definitions. In C. G. Jung., . Collected Works, vol.6 (R.F.C Hull, Trans.), (pp. 408-486). Princeton: Princeton University Press. Wampold, B. (2010). The basics of psychotherapy. Washington, DC: American Psychological Association.

Mark Dean, MA, LPC, is a Jungian Analyst practicing in the Philadelphia area. He is currently Vice President of the Philadelphia Association of Jungian Analysts, a member of the Inter-Regional Society of Jungian Analysts, and the International Association of Analytic Psychologists. His background includes over 30 years of practice as an art therapist, an extensive fine arts exhibiting career, and teaching at Arcadia University near Philadelphia. Additionally, Mark is the Co-Founder of the Center for Psyche and the Arts and currently active in training analytic candidates, conducting supervision, and lecturing on analytic psychology. Mark lectures and teaches on issues associated with analytic practice, imagery, and the nature of consciousness, as these pertain to the ethical practice of psychotherapy.

Encounters with African elephants: transformative gatherings

Gwenda Euvrard In this paper I explore how my (and our) sense of an inter-connected connected humanness might come into deepened and expanded being in our encounters with African elephants. As a keystone species,

elephants' daily engagement in the wilderness constantly transforms the world in which they live, activating, opening up and expanding the gathering of relationships which is the ecosystem. In contrast, we humans have, to a large extent, become disconnected from our wild origins in the elemental landscape and with other creatures, resulting in a disconnection from the fullness of our humanity (Abram, 2010; McCallum, 2005). How might our encounters with keystone African elephants invoke into presence possibilities and potentialities which might bring us into an experience of an expanded, deepened, more integrated and more inter-connected humanness? Many African folk tales passed down through the oral tradition carry and presence the collective mystery of African elephants. These various stories articulate and invite us to reflect on the range and depth of possibilities of our humanness that encounters with African elephants have evoked across time. I will reflect on one South African folk tale, an Nguni isiXhosa intsomi. In this story, a mother, her children, and the community find redemption through entering an African elephant's being. This encounter becomes a gathering which invokes and activates a widened and deepened consciousness and invites engaged participation in a transformed and expanded humanness.

References Abram, D. (2010). Becoming Animal. New York: Vintage Books. Brooke, R. (2009). The self, the psyche, and the world: a phenomenological interpretation. Journal of Analytical Psychology, 54, 601 - 618. Coleman, W. (2008). On being, knowing and having a self. Journal of Analytical Psychology, 53, 351 - 366. McCullum, I. (2005/2008). Ecological : Rediscovering Ourselves in Nature. Colorado: Fulcrum. Peterson, B. (2019). The Art of Personhood: kinship and its social challenges. In James Ogude (Ed.), Ubuntu and the Reconstitution of Community. Bloomington: Indiana University Press.

Gwenda Euvrard, MA, has practised for over 20 years as a clinical psychologist and Jungian psychotherapist in Makhanda, a vibrant university town and arts and cultural centre in the Eastern Cape of South Africa. Her practice room has views across her large secluded garden to the veld. She is fortunate to spend a lot of time in various South African wilderness areas, frequently among the African elephants in nearby Addo, and has long had an interest in how our wilderness encounters bring us into deepened and expanded living.

The science of interpretation: analysis and hermeneutics

Stephen Farah In this paper I consider the question and challenge of interpretation in analysis. I draw on the quintessential human science of hermeneutics and consider how hermeneutics constitutes an analogue and lens through with to usefully examine the practice of interpretation in psychoanalysis. I reflect on the manner in which the analyst acts as hermeneutician in reading the ‘text’ or codification of the other and of the psyche, both in its subjective and objective or personal and transpersonal dimensions. I consider the challenges for interpretation in analysis posed by the juxtaposition of different schools of in hermeneutics. I focus specifically on differences in interpretation between reading a ‘text’ prima facie and the meaning it explicitly and objectively communicates contrasted with the interpretive strategies typically employed in a psychoanalytic encounter: the lens of meaning that the analyst sees the other through and makes meaning from, issues such a as subjectively, context and the transference. I am interested in and attempt to tease out ways in which these two human sciences mirror, challenge and can inform each other.

References George, Theodore, "Hermeneutics", The Stanford Encyclopaedia of Philosophy (Winter 2020 Edition), Edward N. Zalta (ed.), URL = https://plato.stanford.edu/archives/win2020/entries/hermeneutics/ ‘Introduction to philosophical hermeneutics’, by Jean Grondin, trans. Joel Weinsheimer, 1994, Yale University Press Steele, R. (1982). Freud and Jung: Conflicts of interpretation. London and New York: Routledge.

Stephen Anthony Farah, MA, holds an honours degree in analytical philosophy, from the University of the Witwatersrand and a master’s degree in Jungian and Post Jungian Studies, from the University of Essex. He is the co-founder and head of learning for The Centre for Applied Jungian Studies South Africa and an executive member of the International Association of Jungian Studies. Stephen co-chaired the IAJS conference The Spectre of the Other in Jungian Psychology in Cape Town in 2017. He published True Detective and Jung’s Four stages of Transformation in The Routledge International Handbook of Jungian film Studies, (2018) and co-edited a journal of the International Journal of Jungian Studies of papers from the 2017 IAJS conference. Stephen is a pioneer in the field of Applied Jungian Psychology and has developed many programmes both online and real world for the dissemination of Jungian psychology outside of its traditional structures.

Transhumanism and the heroic ego

Diana Faydysh This presentation will examine the philosophical and psychological foundations behind the rapidly developing idea of transhumanism and its effects on the body and society. Transhumanism (H+), translated as “through humans” or “post-humans,” strives for the transformation of the human condition by developing widely available sophisticated technologies to greatly enhance the human intellect and body to eliminate illnesses and imperfections, with an end goal to overcome death. This movement is not just a technocratic version of humanity’s quest for immortality but the resulting trajectory of the Modernist era that gave rise to self-contained individualism and Heroic ego development. This leads to an object-oriented in which humanity worships progress and evolution to achieve a united, technocratic, pleasure-seeking, soulless world. Thus, transhumanism not only alters human anthropology but also becomes an ideology that destroys cultures in the name of globalization. The question is: Where does this ideology lead us? The negative consequences of the individualistic, pleasure-focused can not only be examined in society but also inside the human body. Reviewed in scholarship created within a deep psychological tradition, the oncological illness will be examined as a phenomenon to identify patterns in modern experience. During oncological illness, a cell behaves exactly the way modern society’s ideologues assume society to function. Unlike healthy cells, cancer cells do not stop growing and dividing; they do not share life energy with the rest of the body, instead of keeping it all to themselves. This is individualism, a pleasure-focused outlook, and striving for immortality on a cellular level. Cancer cell immortality is an internal failure and false goal setting that leads to tragic death. Yet naively, Western civilization acts as if, when the same attitude is applied to all society rather than the body, the outcome will be different.

References

Cushman, P. (1990). Why the self is empty: Toward a historically situated . American Psychologist, 45(5), 599–611.

Romanyshyn, R. (1989). Technology as Symptom and Dream. New York, NY: Routledge.

Sipiora, M. (2019). [Class]. Carpentaria, California: Pacifica Graduate Institute, CP 840 Archetypal

Psychology.

Diana Faydysh, an international student from Russia and Switzerland, is currently pursuing her doctoral degree in clinical psychology with an emphasis on from the Pacifica Graduate Institute, California. She is at the practicum at the Valley Community Counseling clinic, which offers long-term psychoanalytic therapy. She received her MA in with an emphasis on depth psychology from the same institution. In her MA thesis, Diana explored how the death drive can manifest thought the Female Orgasmic Dysfunction. Currently her research focus continues to be on revising death drive, and also inquires into the development of psychologies and its effect on people when influenced by radical socio-political changes. In 2019, Diana won the American Psychological Association's Division 39 International Scholar Award.

Archetypes, unconscious and individuation: basic concepts of Jungian psychology from the Buddhist perspective

Alexandra Fialkovskaya The interpretation of through the prism of the Buddhist tradition is a part of the broader topic of the relationship of Jung with the East. If we seek to understand why Chinese scholars are interested in studying Jung in the first place, then we should find out what catches their attention and why. The primary objective of this paper is to investigate how Chinese scholars interpret the connection between the basic concepts of Jungian psychology and the Buddhist teaching. Are the concepts of Jungian archetypes and Buddhist seeds (種子 zhongzi) similar? What is the connection between Jung’s idea of unconscious and Buddhist idea of Ālaya-vijñāna 阿賴耶識? Does the Jungian notion of “Self” have a prototype in Buddhism? These questions are in the focus of the present paper. The study is based on the meticulous work with the Chinese sources. The main arguments in articles and monographs are outlined and then analyzed so that we can see if the connections between Jungian and Buddhist concepts can actually be established. As a result, three possible outcomes of such comparisons have been discovered: 1) comparisons contribute to understanding of both Buddhist and Jungian terminology; 2) such comparisons are far-fetched or have no real solid argumentation basis beneath them. This paper contributes to the literature by showing that modern Chinese scholars have a profound interest in establishing links between Jungian psychology and traditional Chinese culture, Buddhism being one of its integral parts. Although there are not many studies in this field yet, this is one of the topics that sparks genuine interest in the Chinese academic circles.

References 1. Liu Yaozhong 劉耀中 and Li Yihong 李以洪. Rongge xinlixue yu fojiao 榮格心理學與佛教 (Jungian Psychology and Buddhism). Dongfang chubanshe, 2004. 2. Lin Guoliang, 林國良, and 管文仙 Guan Wenxian. ‘Rongge xinlixue yu fojiao weishixue sixiang zhi yitong 榮格心理學與佛教唯識學思想之異同 (The Similarities and Differences between Jungian Psychology and Buddhist Thought of Consciousness-Only School)’. Journal of Shanghai University (Social Sciences) 上海大學學報 （社會科學版）, vol. 15, no. 3, 2008. 3. Zhang, Haibin 張海濱. ‘Rongge fenxi xinlixue yu fojiao Weishixue de bijiao yanjiu 榮格分析心理學 與佛教唯識學的比較研究 (Comparative Research on Jungian Psychology and Consciousness-Only School of Buddhism)’. 宗教心理學, vol. 3, Mar. 2017, pp. 167–219.

Alexandra Fialkovskaya, Ph.D. Candidate, International Consortium for Research in the Humanities, Friedrich-Alexander University Erlangen-Nuremberg, Germany, [email protected]

The Jungian subject in psychosocial research: which contribution can Jung offer to investigate psychosocial phenomena?

Camilla Giambonini In contemporary psychosocial literature a fundamental debate concerns the role of the reflexive subject in moving away from the unitary rational subject of traditional . Depth psychology is often introduced in psychosocial literature to theorise a reflexive subject that is not fully rational, but complex, anxious, defended and who searches for meaning when faced with social issues such as crime, financial insecurity or political conflict. Through a review of the current debates concerning the reflexive subject and its fundamental features in qualitative psychosocial research, this presentation argues for the contribution of a Jungian subject in psychosocial enquiries by discussing the critical appraisal of Jung’s Flying saucers: a modern myth of things seen in the skies by Serge Moscovici (1961). The purpose of such discussion is twofold. It helps reclaim the position of Jung’s psychology in a field of academic research where it has often been overlooked and it addresses some problematic theoretical assumptions of Jungian psychology, which reduce its applicability in contemporary primary research. The latter comprise the well- known equivalence between inner collective unconscious and outer collective representations, which had first been postulated by Ira Progoff in 1953 and survives today in applications of Jungian psychology to social phenomena, which neglect the contribution of social interaction to socially construct collective representations. Examples to illustrate the interpretive contribution of Jung’s psychology to a psychosocial enquiry will be drawn from a primary research project that investigates the meaning of sexting for teenagers in Switzerland, where numerous ideological discourses contrast with the shared representations that teenagers themselves develop to make sense of their virtual interactions, often resulting in a gender dynamic that is particularly harmful for girls.

References Jung, C.G. (1959). Flying saucers: a modern myth of things seen in the skies. London: Routledge & Paul. Moscovici, S. (1961). Jung, Carl G., Un mythe moderne. Des “singes du ciel”, Revue Française de Sociologie, 2(4), 330-331. Holloway, W. (2011). Through discursive psychology to a psycho-social approach. In N. Bozatzis & T. Dragonas (Eds.), Social psychology: the turn to discourse. (pp. 209-240). Athens: Metaixmio. Progoff, I. (1953). Jung’s psychology and its social meaning. Oxon: Routledge. Voelklein, C. & Howarth, C. (2005). A review of controversies about social representations theory: A British debate. Culture and psychology, 11(4), 431-454.

Camilla Giambonini, Ph.D., is a psychologist, currently completing a Ph.D. in Jungian and post Jungian studies at the University of Essex, UK. I have lectured extensively in social sciences on subjects ranging from psychosocial perspectives, Jungian and post Jungian studies, criminology, and ethics. Previously, I worked as probation officer, particularly with migrant populations and sex offenders. My research focuses on psychosocial perspectives based on depth psychology, with particular interest in adolescence, sexuality and gender. I am a member of the Board of Directors of the International Association for Jungian Studies and a trainee psychodynamic psychotherapist at the Society of Analytical Psychology.

Integrating genome and psyche: toward a theory of the Self’s ancestral memory

Erik Goodwyn Throughout his career, Jung felt the psyche had “ancestral layers” that contained elements of an individual’s cultural and biological history, and clinical experience has shown that this idea can be a powerful aid to

psychological healing and emotional well-being. It is the aim of this paper to ask whether or not this idea is more than simply a useful theoretical construct and to assess whether or not progress in evolutionary neuroscience and genetics can inform and refine Jungian thought. In the early 2000s, several attempts were made along these lines, and it was concluded that the genome was "too impoverished" to encode symbolic information. These formulations, however, were plagued by a number of serious misunderstandings about how genetics works. Unfortunately the idea has nonetheless persisted. In this paper, we will correct these errors and find that, when combined with newer research in evolutionary neurogenetics, we find a genome that is not impoverished, but containing the capacity to encode a huge amount of symbolic information. Furthermore, the psychological content mediated by the genome can be seen to contain traces of our evolutionary history from the very beginnings of chordate life up through our reptile and mammal ancestors, to the hominins, and even into one's cultural history and even (through epigenetic transfer) the last few generations of one's ancestors. Not impoverished, but densely rich with our biological heritage, the genome appears to encode a kind of "ancestral memory" of the Self that consists of an array of constraints and biases on emotion, and cognition, many of which are reviewed to provide concrete examples.

References Alcaro, A., Carta, S., & Panksepp, J. (2017). The affective core of the self: a neuro-archetypical perspective on the foundations of human (and animal) subjectivity. Frontiers in Psychology 8, 1424. Doi: 10.3389/fpsyg.2017.01424. Blasi, D.E., Wichmann, S., Hammarström, H., Stadler, P.F., & Christiansen, M.H. (2016). Sound-meaning association biases evidence across thousands of languages. Proceedings of the National Academy of Sciences 113(39), 10818-10823. Fiore, V.G., Dolan, R.J., Strausfeld, N.J., & Hirth, F. (2015). Evolutionarily conserved mechanisms for the selection and maintenance of behavioral activity. Philosophical Transactions of the Royal Society B 370: 20150053. Laland, K. N., Odling-Smee, J. & Myles, S. (2010). How culture shaped the human genome: bringing genetics and the human sciences together. Nature Reviews Genetics, 11, 137-148. Tononi, G. (2012). Integrated information theory of consciousness: an updated account. Archives Italiennes de Biologie, 150, 56-90.

Erik Goodwyn, MD, holds bachelor’s degrees in physics and mathematics, a master’s in anatomy and neurobiology, and a medical degree from the University of Cincinnati. Currently the director of psychotherapy training at the University of Louisville in the Department of Psychiatry, Dr. Goodwyn is the author of The Neurobiology of the , Healing Symbols in Psychotherapy, and Understanding Dreams and Other Spontaneous Images . An officer in the US Air Force for seven years, he has researched and written about the dreams of soldiers in combat zones, as well as authored articles combining archetypal theory with cognitive anthropology and . He is also the co-editor in chief of the International Journal of Jungian Studies and has presented and attended panels at Jungian conferences at many locations in the United States and Europe.

Medard Boss, and his institution of Heideggerian Daseins-analysis or: C.G. Jung's uncomfortable role within Swiss psychotherapeutic training after WWII

Angela Graf-Nold Due to his numerous organizational activities between the foundation of the Psychological Club in 1916 and the foundation of the C.G. Jung-Institute in 1948 Jung played a major role in the professionalization and institutionalization of psychotherpapy in Switzerland. His dominant position always stood in the tension of an admired mentor and an alleged preacher of his own doctrine, - a position he often decisively denied.

During the time of WWII (1939-45) Jung invited a group of medical colleagues to discuss their cases every fortnight in his house in Küsnacht. When Medard Boss (1903-1990), a longtime member of this circle, showed him his long thesis (habilitation) for his position as lecturer at the University Zurich (Sinn und Gehalt der sexuellen Perversionen), the conflict broke out. Boss had built his theoretical argumentation on Heideggerian philosophy without mentioning the well known Jungian terms and concepts. Jung complained that he had replaced psychoanalytic concepts with “philosophical phantasies,” by constantly having prevented and escaped a fruitful discussion within the group. A new similar version of the controversy took place some years later, and became known as the Boss-Mitscherlich controversy. Mitscherlich the leading figure of post war psychoanalysis in Germany, critized in a review a (transgender) which Boss had presented at a Congress. Since Boss felt insulted and misunderstood Mitscherlich collected the statements of more than 20 of Boss’colleagues (C.G. Jung, e..a. ) about the adequacy of Boss’ treatment. Jung again complained about Boss “philosophical bombast“ which would not be of relevance for the decided measures. In his judgement Jung obviously felt confirmed by an article , which Anna Tumarkin (1875- 1951), the (native Russian) renowned female professor of philosophy at the university of , “Heidegger’s Existenzphilosophy,” had published (1944) in the Schweizer Zeitschrift für Psychologie on request of himself and the other editors (J. Piaget and W. Morgenthaler). Tumarkin cautiously and thoroughly analyzed the characteristics of Heidegger’s philosophy and finally denied the relevance for psychotherapeutic purposes. Boss, however, moved forward making (1889-1976) his personal mentor, and establishing specific institutionalized psychoanalytic school of “Daseinsanalysis.” After his death the School declined and closed in 2000. In a reorganized form the school again exists (GAD/DaS) as one a 5 licensed psychoanalytic institutions for psychotherapeutic education in Switzerland.

References Boss, M. (19471). Sinn und Gehalt sexueller Perversionen. Bern: Huber . Boss, M. (1987). Martin Heideggers Zollikoner Seminare : Frankfurt: Frommann-holzboog. Heidegger, M. (19261). Sein und Zeit, Halle(Saale): Niemeyer. Sonderheft über Sein und Zeit (1928) Philosophische Hefte , Vol.1 /11(July 1928) . Tumarkin, A. (1943). Heideggers Existenzialphilosophie, in: Schweizerische Zeitschrift für Psychologie und ihre Anwendungen /Revue Suisse de Psychologie, 2(2), 145-158. Töpfer, F. (Ed.) (2012) Verstümmelung oder Selbstverwirklichung? Die Boss-Mitscherlich-Kontroverse (mutilation or self-realization? The Boss-Mitscherlich controversy) Stuttgart: frommann-holzboog.

Angela Graf-Nold, PhD, is historian of psychology and psychotherapy and psychotherapist in private practice in Zurich. She held several research positions at various departments at the University of Zurich, including the Department for Child Psychiatry (on the history of psychotherapy of children), and the Psychiatric Clinic of the University (Burghölzli) on epidemiology and archival studies and published in these fields. From 2004 – 2010 she worked as research fellow and Philemon senior scholar at the Institute for Medical History on the edition of C.G. Jung‘s lectures at the ETH (Swiss Federal Institute) Zurich.

Anatomy of a Vision: A Psychological Approach To The Papua New Guinea UFO Sightings, June 26-27th, 1959

David J. Halperin On the nights of June 26 and 27, 1959, on the coast of Papua New Guinea, a young Anglican priest named William Booth Gill and twenty-five of his Papuan parishioners had what they perceived as a close encounter with multiple UFOs hovering at low altitude, and with man-like beings that moved about the upper surface

of one disk-shaped craft and made attempts to communicate with the observers. The external stimulus for the experience has been persuasively identified as a group of unusually bright planets and stars, viewed through alternately gathering and dispersing clouds. The psychic projections by which these witnesses came collectively to “see” things so different from what was physically present remain to be clarified. Following the lead of Jung’s landmark study, Flying Saucers: A Modern Myth of Things Seen in the Skies (1959), it’s possible to approach this “sighting” as what it essentially is: a religious vision, in which the archetypes of quaternity and mandala function together to “unit[e] apparently irreconcilable opposites” and resolve the tensions between the European priest and his Papuan congregants. “No doubt they are human,” Gill testified of the UFO’s occupants. Yet they were also self-luminous, as angels might be expected to be, and the paradox that they were both human and more than human must be allowed to stand. They have overtones of Abraham’s visitors in Genesis 18 (called simply “men” in the Bible story), as well as indigenous Papuan beliefs about sky-beings who descend to earth in human form. In the skies over Papua New Guinea sixty years ago, this amalgam of religious traditions, shared yearning for wholeness, and innate psychic patterning took on visible form suited to the technology of the mid-twentieth century. The real mystery of the incident: by what processes in the human psyche did this come to be?

References Clark, J. (2018) Gill CE3 [close encounter of the third kind] In The UFO Encyclopedia: The Phenomenon from the Beginning (3rd edition; Detroit: Omnigraphics), vol. 1, pp. 533-36. Jung, C.G. (1959). Flying Saucers: A Modern Myth of Things Seen in the Skies. New York: Harcourt, Brace. Kottmeyer, M. S. (2007). The Astronomical Solution to Father William Gill’s Position Sketches of 5 UFOs Seen over Papua, New Guinea on the evening of June 26, 1959, The REALL News 15, no. 5. pp. 1, 4-9. Menzel, D. H. (1972). UFO’s--The Modern Myth, Appendix 1, in UFO’s--A Scientific Debate. (Sagan, C. & Page, T. Eds.). Ithaca, NY: Cornell University Press, pp. 146-53. Victorian Flying Saucer Research Society, The Reverend William B. Gill’s Reports of UFO Activity over Boianai Anglican Mission and Vicinity, Papua-New Guinea, 1959, unpublished typescript, November 1959.

David J. Halperin, Ph.D., received his BA in Semitic Studies from Cornell University and his PhD in Near Eastern Studies from the University of California at Berkeley. From 1976 until his retirement in 2000, he taught Judaic studies in the Department of Religious Studies at the University of North Carolina, Chapel Hill, where he was repeatedly recognized for excellence in undergraduate teaching. He is the author of five books and numerous articles on Jewish mysticism and messianism, and of a novel, Journal of a UFO Investigator, published in 2011 by Viking Press and translated into Spanish, Italian, and German. His non- fiction book Intimate Alien: The Hidden Story of the UFO, which approaches the religious meaning of the UFO from a perspective informed by Jungian thought, was published in 2020 by Stanford University Press. He blogs at www.davidhalperin.net.

The Screen and The Soul. Virtual Reality, Real Reality and How Things Are

Christopher Hauke The Covid pandemic has required us all to keep social distance from one another, which for psychotherapists and their clients should be less of a problem. With reliable broadband making “virtual” sessions online possible, why do so many people still find the virtual session falls so far short of the “real” meeting in person? Maybe our assumption that there is a “real” version and there is an inferior “virtual” version is wrong to begin with. I would like to lay out three approaches to this question.

The first derives from quantum theorist David Deutsch’s book The Fabric of Reality (Deutsch, 1997). The second approach digs further into the idea that material reality is not an objective fact and that consciousness is all there is. This is known as metaphysical idealism as analysed by Bernardo Kastrup’s (Kastrup 2020, 2021) work - especially his understanding of Jung’s (and Schopenhauer’s) metaphysics. Lastly, films have long been delivering “reality” to us on screens in their own virtual way. So I will finish by discussing the bio-evolutionary ideas around visual perception, affordance (Gibson, 1979) the reality of film and the central role of meaning in both movies and the therapy session. In doing so I will bring us back to the definition of “virtual” which flags it as ‘something in essence or effect though not actually or in fact’. In this way I bring a new perspective to the idea of “real reality” and “virtual reality” in our new way of working.

References Deutsch, D., 1997 The Fabric of Reality Harmondsworth: Penguin. Gibson, James, J., 1979, The Ecological Approach to Visual Perception Boston: Houghton Mifflin Jung, C. G. Psychology and Religion. East and West. (1938/40) CW11 Jung, C. G. and Pauli, W., (2001) Atom and Archetype. London: Routledge. Kastrup, Bernardo, 2020, Decoding Schopenhauer’s Metaphysics. The key to understanding how it solves the hard problem of consciousness and the paradoxes of quantum physics. Winchester: Iff Books. Kastrup, Bernardo, 2021, Decoding Jung’s Metaphysics. The archetypal semantics of an experiential universe Winchester: Iff Books.

Christopher Hauke is a Jungian analyst in private practice, a Senior Lecturer Emeritus at Goldsmiths, University of London interested in the applications of depth psychology to a wide range of social and cultural phenomena. His books include Jung and the Postmodern: The Interpretation of Realities, (2000); Human Being Human. Culture and the Soul (2005) Visible Mind. Movies, Modernity and the Unconscious.(2013). He has co-edited two collections of film writing: Jung and Film. Post-Jungian Takes on the Moving Image (2001) and Jung and Film II – The Return. www.christopherhauke.com

Analytic Time(s): Jung, Deleuze, and a critique of continuity

David Henderson This paper attempts to clarify the relationship between the archetypal, the archetypal image and the historical subject as these present themselves in the clinical analytic process. It proposes that each of these instantiates a different order of time and that each time implies a distinct ethical demand. It associates the archetypal with the present, the archetypal image with the past and the historical subject with the future. The paper draws on Deleuze's concept of the three syntheses of time and his discussion of Spinoza's three ethics. The paper limits itself to an amplification of the clinical analytic process and does not venture generalised metaphysical claims. In Deleuze's thought, according to Williams (2011), "There are different times according to the singularities of the individual process at work… We must avoid any general spatial representation of time as something pre-existent that things can be placed on or in. There is no general line of time and no space-time continuum." (pp. 4-5) This puts into question the notion of seamless psychological development that informs much contemporary clinical practice. Deleuze (1997) states that on first reading, Spinoza's Ethics "can appear to be a long, continuous movement that goes in an almost straight line, with an incomparable power and serenity, passing again and again through definitions, axioms, postulates, propositions, demonstrations, corollaries, and scholia, carrying everything along in a grandiose course." (p. 138) Greater familiarity with the text, however, reveals "three elements, which are

not only contents but forms of existence… three kinds of knowledge, which are also modes of existence and expression." (p. 138) The archetypal, the archetypal image and historical subjectivity are, it is argued, distinct modes of existence and expression. There is "an emptiness that separates them." (p. 151) The analyst must attend to the "leaps, lacunae and cuts" (p. 150) between these singularities, rather than relying on a notion of a continuous uninterrupted individuation process.

References Deleuze, Gilles (1997), 'Spinoza and the Three "Ethics," Essays: Critical and Clinical, Minneapolis: University of Minnesota Press Williams, James (2011), Gilles Deleuze;s Philosophy of Time: A Critical Introduction and Guide, Edinburgh: Edinburgh University Press References: Bishop, Paul (2008), 'The timeliness and timelessness of the "archaic": analytic psychology, "primordial" thought, ,' Journal of Analytical Psychology, 53: 501-23 Deleuze, Gilles, (1994), Difference and Repetition, London: Bloomsbury Faulkner, Keith W. (2005), Deleuze and the Three Syntheses of Time, New York: Peter Lang Herzogenrath, Bernd (ed.) (2012), Time and History in Deleuze and Serres, London: Bloomsbury Yiassemides, Angeliki (2014), Time and Timelessness: Temporality in the theory of Carl Jung, London: Routledge

David Henderson, PhD, is a lecturer in Jungian Studies in the Department of Psychosocial and Psychoanalytic Studies, University of Essex. He is a psychotherapist and supervisor in private practice in London. He is a member of the British Jungian Analytic Association and the International Association for Analytical Psychology. He is a convenor of and contributor to the Jung/Lacan Dialogues. Research interests include, apophasis and psychoanalysis, comparative , Jung and Deleuze, cultural homelessness, and psychoanalysis and religion, Recent publications include, ‘Jung as a symptomatologist,’ in Jung, Deleuze and the Problematic Whole, edited by R. Main, et al., 2020, Routledge; ‘Apophasis and Psychoanalysis,’ in Depth Psychology and Mysticism, edited by T. Cattoi and D. Odorisio, 2018, Palgrave; and ‘Staying alive: anima and objet a,’ in Re-encountering Jung: Analytical psychology and contemporary psychoanalysis, edited by R. Brown, 2017, Routledge.

An outline to a supplement to Jung’s view on the function of organized religion

Henriette Heide-Jorgensen This paper aims to present a theoretical based supplement to Jung’s archetypally founded psychology of religion which is more adjusted to how times have changed since Jung’s death. Focus will be on the role of organized religion’s symbols. For Jung, the function of organized religion, creed, was to contain and provide images for the projections of the numinous archetypal forces from the collective unconscious and an organized religion when living was a society’s common projection screen. However, times have changed and more fragmented – individualized and private – ways of using organized religions are prevalent and it shall be proposed that in a psychological context symbols from organized religion may serve as individually chosen containers during transformation of the relational formed psyche (complexes). Psychological transformation will be viewed as a three phased process: dissolution of existing complexes – a liminality phase – and a rebuilding of new forms of the complexes (complexes present themselves in symbolic forms). In the liminality state of being betwixt and between organized symbols may function as temporary symbols containing the individual in the orientation less phase. The symbols do not occur as spontaneous productions of the unconscious but are consciously and individual selected from the repository of organized religion’s symbols and when new and personal informed symbols occur the organised religious symbols

have done their job and are returned to the repository. This view supplements Jung’s functional definition of organized religion as a container for the collective unconscious with an individual psychological dimension. This view also takes into account the resilience of organized religion, more individualized and private ways of using organized religion, the relational turn’s emphasis on the crucial role of relations and within Jungian theory itself the discussions of the theory of archetypes.

References Calhoun, C., Juergensmaeyer, M. & van Antwerpen, J. (Eds.) (2011). Rethinking Secularism, New York, NY: Oxford University Press. Greenberg, J. & Mitchell, S. (1983). Object Relations in Psychoanalytic Theory, Cambridge, MA: Harvard University Press. Jung, C. G. (1928). On psychic energy, in: The Collected Works of C.G. Jung, Complete Digital Edition Vol. 8 [Kindle Edition], 1-130. Jung, C. G. (1938/1940). Psychology and religion, in: The Collected Works of C.G. Jung, Complete Digital Edition Vol. 11 [Kindle Edition], 1-168. Jung, C. G. (1961). Symbols and the interpretation of dreams, in: The Collected Works of C.G. Jung, Complete Digital Edition Vol. 18 [Kindle Edition], 416-607. Van Gennep, A. (1960). The Rites of Passage, Chicago, IL: University of Chicago Press.

Henriette Heide-Jorgensen: PhD from University of Essex, department of psychosocial and psychoanalytic studies. Jungian analyst (IAAP) in private practice, training analyst and member of the training committee in DSAP, the Danish Society for Analytical Psychology. Theologian from University of Århus, Denmark, working part time as a pastor in a .

Goddesses of Brazil unfolding Weltanschauung

Hannah Hennebert Brazil’s goddesses represented symbolically in literature, mythology, religious texts, and in the Arts constitute a specific cultural manifestation of the Pachamama Archetype. This feminine psychological energy may have exerted a considerable influence in the Brazilian collective worldview, or Weltanschauung. The formation of an individual’s Weltanschauung is potentially associated with how he or she relates to the symbolic. To express my view, I am using the concept of intersubjectivity associated to the concept of archetypes (Jung, 1960). Therefore, the meaningful interactions with the symbolic, that is, archetypal intersubjectivity, could play a similar role to what intersubjectivity does in one’s worldview. Carl Jung believed that archetypes were living, therefore, numinous aspects of the mind. In constant interaction with our instincts, archetypes are archaic forms of symbol creation, reading, and interpretation. Some postcolonial writers, such as Frantz Fanon and Edward Said have challenged Jung’s concept of archetypes to favor a decolonizing discourse. Part of the analysis of the archetypal feminine in Brazil will find support in the Jungian analytical theory, and cultural complex theory which seem to be in tune with the current postcolonial critical theory. The purpose of this paper is to explore how the symbolic interacts with the subjective, in particular the archetypal feminine, influencing the development of a worldview, Weltanschauung, and present some on how to make it more inclusive. Hence, the paper is divided in five major sections: Introduction, Goddesses of Brazil, A Postcolonial view of Jung’s Collected Works, Archetypal Intersubjectivity, and Conclusion.

References

Eliade, M. (1960). , dreams, and mysteries. New York, NY: Harper Torchbooksc Fanon, F. (1967). Black skin, white masks. New York, NY: Grove Press. Jung, C. G. (1959). The collected works of C. G. Jung (2nd. ed.), Vol 9i: the archetypes and the collective unconscious. Bollingen Series XX. Princeton, NJ: Princeton University Press. Neumann, E. (1963). The great mother: an analysis of the archetype. Bollingen Series XLVII. Princeton, NJ: Princeton University Press. Panksepp, J. & Biven, L. (2012). The archaeology of mind: Neuroevolutionary origins of human emotions. New York, NY: Norton.

Hannah Hennebert, Ph.D. is a Brazilian-American Jungian-oriented psychotherapist and a speaker for minority rights. She holds a Ph.D. in Psychology and an M.A. in Counseling. She has presented at various conferences in the U.S., South America, and Europe. Hannah also has international experience working with unprivileged populations and her integrative therapeutic approach includes neuroscience and depth psychology in addition to mindfulness-based techniques. During her free time, Hannah enjoys going for a walk, dancing, and drumming Brazilian rhythms. She currently lives in the South of Brazil. www.hannahyhennebert.com

The Dual Archetypal Legacy: A Fork in the Road Beyond Descartes

Sam Hinds The archetypal psychology of , in elevating the archetypal image as the primary and foundational datum of psychological life, takes as its primary source and model the analytical psychology of C.G. Jung. Hillman, however, diverges from Jung in a number of significant ways. Hillman, an outspoken critique of Rene Descartes’ enduring influence upon western thought, particularly with respect to the assumptions underlying modern psychology, repudiates the dualistic notion of an ontological disjunction between subject and object. The style of this repudiation results in a specific differentiation between Hillman’s and Jung’s psychologies, as Jung is generally understood as having retained central elements of the dualistic legacy tracing from Descartes through Kant. It has been argued, however, that Jung’s later work, particularly with respect to his introduction of the idea of synchronicity, likewise transgresses the western dualistic legacy as it is typically conceived. The present paper presents the argument that two diverging interpretations of the Jungian and Hillmanian streams of psychology present two alternate pathways beyond the Cartesian-Kantian legacy, both archetypally saturated. One stream, following the late work of Jung as taken up by Richard Tarnas, could be described as participatorily representational. The other, following Hillman’s legacy read from a phenomenological standpoint as taken up by Michael Sipiora, could be described as ecstatically nonrepresentational.

References Brooke, R. (2013). Notes on the phenomenology of interiority and the foundations of psychology. International Journal of Jungian Studies, 5(1), 3-18. Hillman, J. (1976). Re-visioning psychology. New York: Harper & Row. Sipiora, M. (2000). The anima mundi and the fourfold: Hillman and heidegger on the “idea” of the world. In Roger, B. (Ed.), Pathways into the jungian world: Phenomenology and analytical psychology (p. 64-81). New York: Routledge. Tarnas, R. (1991). The passion of the western mind: Understanding the ideas that have shaped our world view. New York: Ballantine Books. Winborn, M. (2014). Shared realities: and beyond. Skiatook: Fisher King Press.

Sam Hinds received his M.A. in philosophy, cosmology and consciousness from the California Institute of Integral Studies and is currently working toward his Ph.D. in clinical psychology at Pacifica Graduate Institute. He is presently training in psychedelic-assisted therapy at Sage Institute in Oakland, California— a clinical training site aiming to engage the present psychedelic renaissance through an approach integrating Jungian, archetypal and social justice theoretical frameworks. Sam’s doctoral research will focus on the dynamic and challenging relationship between the concepts of synchronicity and projection, with a view toward clarifying the ambiguous ontological status of the archetypal psyche in relation to the lived experience of private subjectivity in light of Jung’s later thought.

Mythopoietic Cognitive Science

Garri Hovhannisyan Jungian (mythopoietic) psychology has often been criticized for being unscientific in its basic presuppositions. Conversely, more traditional, scientific approaches to psychology have often lacked the ontological depth perception that is afforded by the Jungian tradition in dealing with the complexities of human psychic life, particularly in its mythological dimensions. The aim of this presentation is to articulate a hitherto unexplored path to bridging this gap, namely by interfacing mythopoietic psychology with contemporary advances in embodied and enactive cognitive science (Thompson, 2007). This ambitious aim is accomplished in three steps. First, the basic narrative structure of myth is articulated from a Jungian standpoint, as involving an ongoing circulation between states of order and chaos, and the heroic mediation of the two (Peterson, 1999; Campbell, 2008). Then, the mythological categories of order and chaos are grounded within a cognitive scientific account of understanding, which entails an ongoing hermeneutical circulation between framing (order), misframing (chaos), and reframing (heroic redemption) (Hovhannisyan, Henson, & Sood, 2019). Finally, such a grounding of mythopoietic psychology in embodied-enactive cognitive science makes it possible to raise and address questions concerning the origin and function of myth in a way that is both naturalistically respectable and phenomenologically non- reductive—a particularly appealing outcome for those of us interested in bridging the human-science- natural-science divide in psychology (Hovhannisyan, 2018).

References Campbell, J. (2008). The hero with a thousand faces. Novato, CA: New World Library. Hovhannisyan, G. (2018). Humanistic cognitive science. The Humanistic Psychologist, 46(1), 30-52. Hovhannisyan, G., Henson, A., & Sood, S. (2019). Enacting virtual reality: The philosophy and cognitive science of optimal virtual experience. In D. Schmorrow & C. Fidopiastis (Eds.), HCII 2019: Augmented Cognition. [online] Switzerland: Springer, Cham, pp. 225-255. https://doi.org/10.1007/978-3-030-22419-6_17 Peterson, J. B. (1999). Maps of meaning: The architecture of belief. New York, NY: Routledge. Thompson, E. (2007). Mind in life: Biology, phenomenology, and the sciences of mind. Cambridge, MA: Belknap of Harvard UP.

Garri Hovhannisyan, MA, received his BA in philosophy at York University, and his MA in at the University of West Georgia. He is currently a clinical psychology PhD student at Duquesne University with a broad research interest in bridging the natural-science-human-science divide within psychology, and a related interest in developing a theory of human motivation that is simultaneously naturalistic and non-reductive with respect to phenomenological reality. To this end, Garri’s work is both original and interdisciplinary, as it draws on and attempts to systematically integrate various insights from such fields as cognitive science, existential and phenomenological philosophy, and archetypal-mythopoietic psychology.

Walking the royal road of the unconscious

Lucy Huskinson. It is commonly said that our best ideas come to us as if out of the blue when we are involved in banal activities such as taking a shower, doing household chores, or out for a walk. Philosophers are often hardened walkers, and they are for good reason for many profess the need to walk to think and to think well. “Never trust a thought that occurs to you indoors”, warns Nietzsche, for “all truly great thoughts are conceived by walking” Kierkegaard concurs, for it was probably on the streets of Copenhagen that he came to realise, “I have walked myself into my best thoughts”. While Kant is famously purported to have walked the same route in Kōnigsberg (now Kalingrad) at the same time every day to order his ideas and tame his more compulsive thoughts, Jean-Jacque Rousseau, who would walk up to twenty miles a day on the outskirts of Paris, went as far as to claim “My mind only works with my legs […] When I stop walking, I cease to think.” The earliest therapy sessions given by Freud involved him taking his patients out for a walk-- taking advantage, perhaps, of the merits of the ‘walking cure’ as much as the ‘talking cure’. “To go for a walk”, Jung writes, “is both a search and a succession of changes” for a good walk incites transformation for the individual and groups alike. There are now many walks you can take in the footsteps of celebrated philosophers who have their pathways named after them. One such pathway lies on the outskirts of Kyoto, known simply as the ‘Philosopher’s Path’, is where Nishida Kitaro would take his daily walk to experience and conceptualise what he came to refer to as ‘pure experience’. But, importantly, as Nishida claimed, every person has a ‘philosopher’s walk’—it is simply the path each of us frequent in our daily lives. This paper speculates on the relationship of walking to thinking and raises questions as to whether the nature of our walking style influences the quality of our thinking and whether the places where we walk shape the contents of our ideas. It does so with allusion to a variety of thinkers, but with special attention given to Freud as he walks along the Ringstrasse in Vienna and to Nietzsche walking in Florence and Turin.

References Jung (1944) CW12: par. 101 Kierkegaard (1847) Letter to Henriette: 150. Nietzsche (1888) Ecce Homo, ‘Why I am so clever: §1; (1889) Twilight of the Idols: §34. Rousseau (1782) Confessions Huskinson, L (2018) Architecture and the Mimetic Self, Routledge: London and New York.

Carrying Cats by the Tails and Other Epistemological Concerns: Using Pragmatism to Bridge Epistemology and Ontology in the Work of C.G. Jung

Kevin Kell The work of C. G. Jung has been criticized by certain positivist scientific positions. Theories related to the collective unconscious, synchronicity, and the Self have been dismissed by some who cite a lack of falsifiability or a lack of replicable results. Jung himself asserted that he made no metaphysical claims, but instead responded to the immanent experiences of the psyche to generate his theories. This apparent discrepancy between Jung’s epistemological and ontological positions, as well as the above positivist critiques, can be satisfactorily reconciled by drawing on the implications of ’s philosophical pragmatism. William James asserted that a philosophical question or position could be evaluated based on whether it had any practical implications for one’s life. Similarly, I propose that a clinical pragmatism offers

a means of evaluating the validity of an individual’s ontological or paradigmatic position. By the phrase “clinical pragmatism” I am suggesting a general principle based on the fact that an individual’s is largely related to his or her beliefs, attitudes, theories, and general paradigm. In consideration of this fact, an individual’s mental health thus offers observable data from which to assess the validity of his or her philosophical positions. Clinical pragmatism thus offers a theoretical foundation on which to base clinical research and other empirical verifications of C. G. Jung’s more metaphysically intangible concepts. In particular, I reference the clinical application of synchronicity as an example illustrating this principle. In practice, identifying synchronistic phenomena in the psychic lives of clients produces beneficial results, which lends observable, empirical validation for the further consideration of the theory. Just as Mark Twain asserts that “a man who carries a cat by the tail learns something he can learn in no other way,” mental health observations allow a unique litmus test for metaphysical assertions.

References Hoffman, D. K. (2016). Jung and : The shadow of metaphysics, the metaphysics of shadow. (Doctoral Dissertation). Retrieved from Pacifica Graduate Institute, CA. (Proquest number 10242189). James, W. (2000). Pragmatism. In G. Gunn (Ed.), Pragmatism and other writings. (Original work published 1907). New York, NY: Penguin Books. Jung, C. G. (1966). Psychotherapy and a philosophy of life (R. F. C. Hull, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung (Vol. 16, 2nd ed.). Retrieved from http://www.proquest.com (Original work published 1946). Nagy, M. (1991). Philosophical issues in the psychology of C. G. Jung. Albany, NY: State University of New York Press. Shelburne, W. A. (1988). Mythos and logos in the thought of Carl Jung: The theory of the collective unconscious in scientific perspectives. Albany, NY: State University of New York Press.

Kevin Kell, MSW, is a licensed clinical social worker with a private practice through The Center for Change & Healing in Burr Ridge, IL. He received a Bachelors of Arts from Lewis & Clark College in Portland, Or with a major in Psychology. He then completed his masters degree study in Social Work from Loyola University Chicago. Currently, Kevin is pursuing degrees in Pacifica Graduate Institute’s Jungian and Archetypal Studies hybrid masters/ doctoral program. In addition to his full-time private practice, Kevin owns and operates a professional leather working and drum making business. Kevin is also a classically trained, operatic bass singer and performs regularly in the Chicago land area. Kevin brings his love of art, music, and healing into his studies, workshops, and retreats. Kevin has found that the work of C. G. Jung offers a paradigm and theory to unify his many artistic and scholarly pursuits.

Making Theory, At Home and On the Road: With appreciation to Bernd Jager

Jean Hinson Lall In my efforts over many years to stitch together a theory of depth psychology that could accommodate its divinatory and visionary aspects I have found inspiration in the work of the late Bernd Jager, who earned his PhD from Duquesne’s Department of Phenomenological Psychology in 1967. In this presentation I want to draw attention to some of Jager’s insights which may be of value for Jungian studies more broadly, especially his focus on the contrasting but complementary dimensions of journeying and dwelling, of the festive and the mundane in human existence. Jager traced the origins of theory back to the ancient Greek custom of theoria, a journey to consult a distant oracle, to attend a religious festival in another city, or to fulfill a sacred obligation. Theoria referred not to ordinary vision but to sacred sight, the exchange of glances between people and the deity, the witnessing of a holy spectacle, and the ecstatic vision granted to initiates in the mysteries. It also designated the planetary aspects, the way the planets

“gazed” at each other as they revolved in the heavens. The path of the theorist led out to the place of illumination or festivity and then back to the home city where the oracular message or holy vision could be absorbed and interpreted. Yet Jager understood being at home – dwelling, inhabiting one’s own body and household, habits and customs – as equally foundational for theory. I will elaborate upon the themes of journeying and dwelling and present a case study of a divinatory event in which the two came together one sunny afternoon in a back garden just off the pilgrimage route in Canterbury.

References Greenbaum, D. G. (2007). Rising to the occasion: Appearance, emergence, light and divination in Hellenistic astrology. In Angela Voss and Jean Hinson Lall (eds.), The Imaginal Cosmos: Astrology, divination and the sacred, pp. 9-24. Canterbury: University of Kent. Jager, B. (1974). Theorizing, journeying, dwelling. Review of existential psychology and psychiatry XIII:3, pp. 213-235. Jager, B. (1983). Theorizing and the elaboration of place: Inquiry into Galileo and Freud. In A. Giorgi, A. Barton, and C. Maes (eds.), Duquesne Studies in phenomenological psychology, 4, pp. 153-180. Pittsburgh: Duquesne University Press. Kerényi, C. (1962). The religion of the Greeks and Romans. Tr. Christopher Holme. New York: E. P. Dutton. Rutherford, I. (2013). State pilgrims and sacred observers in ancient Greece: A study of theoria and theoroi. Cambridge U. Press.

Jean Hinson Lall, M.A., dwells in Baltimore, Maryland, USA, where she is an independent scholar and a psychotherapist and astrological consultant. She is a past member of the IAJS Executive Committee.

A Depth Psychological Contribution to the Study of Paleolithic Cave Art

Nicholas S. Literski For over 150 years, archeologists and anthropologists have sought to interpret the images of Paleolithic cave art, applying lenses such as art for art’s sake (Lartet & Christy, 1864), to totemism (Tylor, 1866), to structuralism (Leroi-Gourhan, 1965), and most recently, shamanic trance (Lewis-Williams & Dowson,1988). Each approach has been subject to criticism, and in truth, most scholars currently apply various amalgamations of these perspectives. Still, opinions regarding Paleolithic images differ widely. Archeologist Paul G. Bahn (2010) has called for both professionals and amateurs to bring forth innovative new methods of interpretation. When archeologist Julien Monney first examined the 36,000 year old images within Chauvet Cave, he found himself so overwhelmed that he dreamed for several nights of the many cave lions portrayed in the cave. Rather than being afraid, he said he experienced these dreams as “a feeling of powerful things and deep things, a way to understand things which is not a direct way” (Herzog, 2010). Monney’s experience invites a depth psychological perspective to the study of cave art, complete with its emphasis on imaginal ways of knowing. In this paper, I will respond to Bahn’s (2010) call, examining how the work of C. G. Jung can provide a meaningful addition to existing practices of Paleolithic cave art interpretation. Expanding upon earlier, tentative examinations (Literski, 2018), I propose as a method of depth psychological inquiry that can both embrace and adds to the longstanding contributions of archeology and anthropology. The results draw upon our own primordial psyche to offer insights regarding the Jungian religious instinct, and what it means to be human.

References Bahn, P. (2010). Prehistoric rock art: Polemics and progress. New York, NY: Cambridge University Press. Herzog, W. (2010). Cave of forgotten dreams [Motion picture]. Los Angeles, California: Creative Differences Productions. Lartet, E., & Christy, H. (1864). Sur des figures d'animaux gravees ou sculptees et autres produits d'art et d'industrie rapportables aux temps primordiaux de la periode humaine. ReVue Archeologique, 9, 233-267. Leroi-Gourhan, A. (1965). Prehistoire de l'art occidental. Paris, France: Mazenod. Lewis-Williams, D., & Dowson, T. (1988). The signs of all times: Entoptic phenomena in Upper Paleolithic art. Current Anthropology, 29(2), 201-245. Literski, N. (2018). Engaging the Paleolithic images of Chauvet Cave. Psychological Perspectives: A Journal of Jungian Thought, 61(3), 361-374. Tylor, E. B. (1866). The religion of savages. The Fortnightly Review, 6(31), 71-86.

Nicholas S. Literski, MA, is adjunct faculty at the California Institute of Integral Studies and a PhD candidate in depth psychology with emphasis in Jungian and archetypal studies at Pacifica Graduate Institute. Nick’s dissertation work involves a depth psychological analysis of the Paleolithic artwork of Chauvet Cave, with the aim of contributing to Jungian understanding of the religious instinct. Nick holds a Juris Doctor, along with master’s degrees in both depth psychology and spiritual guidance.

The way of the Diamon: from to the Alchemical Imagination and the Reddening of Psychology

Stanton Marlan In my presentation, I will be exploring the contribution of Jung’s Red Book to contemporary psychology and analysis, challenging theoretical concepts and using clinical examples. After parting from Freud, Jung describes being in a state of disorientation, losing his footing in chaos and darkness, and being totally suspended in mid-air. Stirred by an inner pressure, he feared a dangerous loss of control to the prey of his fantasies. Nevertheless, Jung courageously dropped down into the depths and submitted himself to being carried along by the unconscious, to what he came to call being in the grip of a daimon—a powerful, destructive/creative force that carried an unknown telos he imagined as destiny. Rendering his experiences in his , as well as creatively and artistically in The Red Book, Jung began to confront and engage his unconscious, through which he experienced psychotic and mythopoetic, as well as divine, dimensions of psychic reality. Ultimately, he felt that his way of expressing his nearly overwhelming experiences was too limited. He saw what he was doing in The Red Book as an aesthetic process that needed further grounding in everyday reality and in science. The naturalistic psychology of his time was not an adequate vehicle for the reception of “the spirit of the depths.” His experiences recorded in The Red Book were the most important part of his life’s work and the prima materia—the basic stuff—out of which a new psychology began to take form. Synchronistically, his acquaintance with Taoist alchemy in The Secret of the Golden Flower led the way and helped him to confirm, absorb, and arrange his experiences into a whole. In alchemy, the final phase of the work is called the rubedo or the reddening, emblematic of a freedom from any simple subjectivity and expressive of the existential fullness of life. In my paper I will examine the way Jung’s alchemical/daimonic vision deepens our understanding of the process of transformation and how it might be seen to challenge and contribute to our understanding of psychology.

References

Drob, S. L. (2012). Reading The Red Book: An Interpretive Guide to C.G. Jung’s Libra Novus. New Orleans: Spring Journal Publications. Hillman, J. (1983). The Pandaemonium of Images: Jung’s Contribution to Know Thyself. In Healing Fiction. (pp. 51-81). Woodstock, CT: Spring Publications. Jansen, J. (2018). Imagination Re-Naturalized: Phantasy, The Imaginary, and Imaginative Ontology. In D. Zahavi (Ed) The Oxford Handbook of the History of Phenomenologyed. by Dan Zahavi. Oxford, UK: Oxford University Press. Krell, D. F. (1992). Daimon Life: Heidegger and Life-Philosophy. Bloomington, IN: Indiana University Press. Rowland, S. (2017). Dionysus Ignored, or How to Save Jung from The Red Book. In Remembering Dionysus: Revisioning Psychology and Literature in C.G. Jung and James Hillman. New York: Routledge.

Stanton Marlan, PhD, ABPP, FABP, is a Jungian analyst and clinical psychologist with a passion for the study of dreams and alchemy. He holds two PhDs from Duquesne University, in Clinical Psychology and Philosophy. He is Board Certified in Psychoanalysis by the American Board and Academy of Psychoanalysis, and past President of that organization. He is a training analyst with the Inter-Regional Society of Jungian Analysts and President of the Pittsburgh Society of Jungian Analysts. He is an adjunct professor of psychology at Duquesne and supervises doctoral candidates in its Psychology Clinic. Dr. Marlan has lectured widely and has been a keynote speaker at several universities and Jungian training programs. He has taught at the C.G. Jung Institute in Zürich and is the author of numerous publications in Jungian psychology, including The Black Sun: The Alchemy and Art of Darkness. Dr. Marlan has recently received the 2019 Specialty Board and Academy Award from the American Board of Professional Psychology in recognition of his leadership, mentoring, and service to psychoanalysis.

Jung on Transcendence

Jon Mills The term “transcendence” has a convoluted semiotic history, particularly in philosophy and religion. Jung applies the notion in a psychological sense rather than a logical or metaphysical one. His 1916 paper “The Transcendent Function,” written after his break with Freud and during his so-called “confrontation” period, laid dormant for decades, buried in his files until students discovered the manuscript and distributed it for publication in 1957. In his 1958 revision and Prefatory Note published in the Collected Works, Jung believes it was the foundational precursor to his method of active imagination whose trajectory is oriented toward an integration of the personality as a whole. This is a seminal early work that is closely related to the question and process of individuation and the psychological quest of holism, which focuses on the dialectical tension of opposites, onesideness, compensation, and balance within his conceptualization of the Self as a developmental pursuit of the numinous within a trajectory toward achieving a unifying, totalizing, or refined personality, namely, the synthesis of soul. We may immediately question whether this form of unification and holism is possible, but the notion of a psychic “function” that leads to the experiential lived reality of a phenomenal felt transcendence within the subject harbors qualitative psychological-spiritual value. The theoretical unpacking of this early essay further brings us into dialogue with Jung’s more mature work on the conundrum and resolution of opposites exemplified in his preoccupation with the coincidence of opposites (coincidentia oppositorum) and their complexity (complexio oppositorum), hence giving rise to complementarity, tensions, conflicts, and compensation, and their conjunction (coniunctio oppositorum), therefore leading toward their union as balancing activities of psyche teleologically oriented toward achieving wholeness. In this presentation, I explore the possibility of a synthesis of internal opposition that leads to a greater principle of unity through the sublation of soul. I will further examine the “union of

conscious and unconscious contents” (CW, 8: 69) in the process of active imagination by drawing on patient material derived through her associations in the analysis of the transference.

References Henderson, D. (2014). Apophatic Elements in the Theory and Practice of Psychoanalysis. London: Routledge. Jung, C.G. (1916/1958). The Transcendent Function. The Structure and Dynamics of the Psyche. CW, 8, 67-91. Mattoon, M.A. (Ed). (1993). The Transcendent Function: Individual and Collective Aspects. Switzerland: Daimon Verlag. Miller, F.C. (2004). The Transcendent Function. Albany, NY: SUNY Press.

The Lost Human Science in Psychological Types Steve Myers Psychological Types (Jung 1921) was one of the foundational books of analytical psychology (Bair 2003, p. 283) and is the only work of Jung’s to contain a systematic and comprehensive set of definitions. Yet, a decade after publication, Jung’s interest gradually shifted away from typology to alchemy because of the widespread misunderstanding of the book (Myers 2019). Jung found that alchemy expressed his message in a better way, one that was not open to such a gross misunderstanding as sticking labels on people. Readers overlooked the central message in CW6 which was a further development of the theory begun in Symbols of Transformation (Jung 1911-1912/1952). Readers tended to focus on the example of personality and, as a result, they missed the process of transformation that Jung applied to political, religious, and other forms of opposites. The overlooked message of Psychological Types has some important implications for human science, which is based on the principle of understanding. Jung claims that we can never fully understand a political, religious, or personality other, we can only interpret that other through the lens of our own political, religious, or personal standpoint. However, the attempt to understand can be transformational when it is approached in a certain way. Jung’s solution remains relevant today, for example in the increasing polarisation of political discourse. Each side of the Brexit (UK) or Trump (US) debate not only fails to understand the other, but sees the reality of the other side as ill-informed, dishonest, or dangerous. This clash of realities can only be overcome through recognising the ontological relativity within Jung’s philosophy of esse in anima, seeking to carry the opposites within ourselves, and allowing the encounter with the other’s presented reality to transform our mutual understanding. This presentation will review the lost message of Psychological Types and summarise the key passages and sources that Jung used to express it. The presentation will then examine the implications of Jung’s claim – of the impossibility of understanding – for the research and application of human science. In particular, it will consider what the goals of understanding are, and the implications this has for a contemporary culture that tends to celebrate or oppose difference rather than seek transformation. The conclusions will focus on the role of the transcendent function in intra-personal, inter-personal, and collective relationships.

References Bair, D. (2003). Jung: A Biography. New York: Back Bay Books. Jung, C.G. (1911-1912/1952). Symbols of Transformation: An Analysis of the Prelude to a Case of Schizophrenia, second edition, trans. R.F.C Hull. Princeton, NJ: Bollingen Paperbacks, 1956/1967. Jung, C.G. (1921). Psychological Types, a revision by R.F.C. Hull of the translation by H.G. Baynes. London: Routledge, 1971/1991. Myers, S. (2019). Myers-Briggs Typology vs Jungian Individuation. Abingdon: Routledge.

Steve Myers, Ph.D., is a Visiting Fellow at the Department of Psychosocial and Psychoanalytic Studies, University of Essex, UK. He has an M.A. in Jungian and post-Jungian Studies, and a Ph.D. in Psychoanalytic Studies. He is the author of Myers-Briggs Typology vs Jungian Individuation: Overcoming One-Sidedness in Self and Society.

Finding your Inner Gun: A Jungian Perspective on Mass Shootings and American Gun Culture

Randi Nathenson My paper centers around mass shootings in America from a historical, socio-political, and Jungian perspective. My purpose is to develop a deeper and more nuanced awareness of what seems to be an overwhelmingly American phenomenon. While much of the discussion around mass shootings centers around finger pointing and debate, my interest lies in deeper reflection, both in myself and the collective. A Jungian lens sheds light on this problem, increases our consciousness of what is occurring in psyche, and provides a broader picture. I wonder what is getting expressed in psyche, and what the phenomenon of mass shootings points to. Is there something amiss in American culture that needs to be addressed? My paper posits that mass shootings point to an archetypal possession, the constellation of both a cultural and personal gun complex, where shadow aspects of ourselves, including power, rage, and aggression, become enacted with destructive and fatal consequences. I will investigate the trend of mass shootings from a mythopoetic standpoint, using the myth Ares to further explore this phenomenon, identifying the mass shooter in all of us. My paper explores gun symbolism in America, examing what the gun means specific to American culture. I will explore the history of the role that the gun has played in the founding of America, and the role the gun plays in American politics which impacts American cultural attitudes towards the gun. I explore how American gun culture and history are linked to systemic racism, sexism, and power. I will examine the necessity of owning our shadow side, namely our power, rage, and aggression, both personally and collectively. I also discuss the implications of my work within the consulting room, how aggression, rage, and power become constellated and how this emerges in the transference/counter transference relationship. Finally, I will investigate the importance of connecting with the positive creative potential of the inner gun.

References Burbick, J. (2006). Gun show nation: Gun culture and American democracy. New York, NY: New Press. Duwe, G. (2005b). Mass murder in the United States: A history. Jefferson, NC: McFarland. Slater, G. (2000). A psychology of bullets:Gun violence and the American dream. The Salt Journal, 2(1), 19–24 Wilson, L. (2017). The Wiley handbook of the psychology of mass shootings. Chichester, West Sussex: Wiley Blackwell. Zoja, L. (2009). Violence in history, culture, and psyche: Essays. New Orleans, LA: Spring Journal Books.

Randi Nathenson, MSW, is a Jungian Analyst and has over 20 years of experience in the mental health field. She holds a Master’s degree from Case Western Reserve University’s school of social work. Randi trained in Pittsburgh to complete her diploma in Jungian Psychology. Randi has a private practice in Cleveland, Ohio. She is a member of IRSJA, IAAP, PSJA, and is the President of the board of Jung Cleveland. Her analytic thesis was titled “Finding your Inner Gun a Jungian Perspective on Mass Shootings and American Gun Culture.” She holds an interest in dreams and other symbolic material, aggression and rage, Kabbalah, and feminism.

The archetypal phenomenology of the daughter

Leslye Noyes

“A woman lives earlier as a mother and later as a daughter”, C G Jung, CW, The Psychological Aspects of the Kore In the pantheon of Jungian archetypal figures, why is the daughter not included? Mother, father, son and even child are all understood as representations of eternal, timeless, interior and psychological capacities within individual and collective processes. Why not daughter? This talk investigates this phenomenon as a representation of our collective unconscious. This “unthought known” is experienced at the center of the person’s striving for self-relation and is a figure of the individual’s capacity for reflection. Jungian discourse has not moved the conversation beyond this. We need to. I begin with the etymology of the word. Daughter is “one’s female child”, unlike son, who is “male offspring”. The subject/object split exists within the word. She is not unto herself. I continue by exploring collectively held figures of the feminine in clinical work with both male and female patients. From these examples, I show that, if approached as a bivalent symbol, daughter is a representation of both the problem of concretized thinking as well as the possibility of addressing that literalism. Working with this bivalence moves us into new psychological terrain.

I conclude by proposing that the daughter’s absence is a presence which figures concretizing mental processes and their lack. Reckoning with this absence engages absence as a placeholder for possibility. This is a possibility for engaging emptiness and absence as fulsome rather than as the lack that concretized thinking believes. Thus, we are no longer bound to simply oppose concretizing processes, but move forward into self-understanding, beyond that which has determined the feminine and the daughter in reference to the other only.

References Baring, A. and Cashford, J. (1991). The Myth of the Goddess: Evolution of an Image. New York: Penguin Press. Feuerstein, G. (1998). Yoga Tradition. Prescott: Hohm Press. Jung, C. and Kerenyi, C. (1969). Essays on a Science of Mythology. Princeton: Princeton University Press. Taylor, E. (1996). William James on Consciousness Beyond the Margin. Princeton: Princeton University Press.

Leslye Noyes, MDiv, PsyD, NCPsyA, is a certified Jungian Analyst in private practice in New York. She is a member of the Jungian Psychoanalytic Association where she teaches, supervises and most recently served as Dean of Candidates. Also trained as a Gestalt therapist and Certified Pastoral Counselor, she teaches "Symbolic Listening" at New York Zen Center for Contemplative Care. She runs supervision groups for practicing therapists interested in learning clinical applications of Jung’s theory. She offers courses to the public on the history of approaches to unconscious processes in the individual and the collective. These courses outline and investigate shamanism, the birth of psychoanalysis, the evolution of religion, different ways of understanding and working with trauma, the battle over the delivery of services and Jung’s lineage and influence on practitioners.

Somatic (unconsciousness): in-between body/matter, affect, and imagination

Dorte Odde This paper is trying to understand - and theorize about - that sort of situations in psychotherapy and psychoanalysis, where the client is deeply touched by a specific contact with the therapist (and vice versa) and after that: something fundamentally is changed for the client (and maybe for the analyst). The term “touched” is pointing to the experience of something being changed as if on a physical/bodily level: a quivering of existence, as if we looked at existence or psyche in the making. Unpredictability (quantum physics) and undecidability (Derrida) becomes central. And possibly it can be seen as an “act of recollection” (Levin, 1985) and as “the metaphorical structure of presence” (Brooke, 1991). Understanding this phenomenon, the paper will focus on the in-between body, mind and emotions. What is happening is not specifically located in either of these domains, nor the result of some causal relationship amongst them, i.e. a different bodily feeling resulting in a better way of being present with the therapist and oneself (or others), but is exactly to be understood as a phenomenon taking place in-between. I suggest calling this in-between phenomenon:

somatic unconsciousness – and not the somatic unconscious in order not to spatialize the phenomenon; not understanding it as a noun, but as an adjective or verb, as a way of being and being-together in the world. C.G. Jung’s perspective on the psyche with his theory of synchronicity, psychoid processes, the subtle body and imaginatio is carving a dream space of existential depth and significance pointing to areas of in-betweens. The paper will explore these concepts of Jung’s and their relation to somatic unconsciousness, also drawing on the Marian Dunlea’s therapeutic approach: BodyDreaming (Dunlea, 2019).

Dorte Odde, Ph.D. in Cultural Sociology, Jungian Analyst, IAAP/DSAP in private practice in Denmark and a philosophical counsellor, coach and supervisor: on the edge – conversations, relations, creativity. Founding member of the Danish Society for Socioanalysis. Independent researcher. Teaches at NTNU, Norway and The School for Pastors, Denmark. Research areas: socioanalysis, archetypal sexuality, complex living.

Encountering the numinous: Using qualitative and quantitative methods to examine the influence of awe inductions on meaning, forgiveness, dehumanization, and ego-transcendence

Brian Ostafin Jung’s statement that “…the main interest of my work is not concerned with the treatment of neurosis but rather with the approach to the numinous” illustrates the long-held importance of religious experience to analytical psychology. Numinous experience – i.e., powerful vastness that elicits the emotion of awe – has the potential to radically alter the individual’s life-world, shifting from ego-centered to wider modes of engagement. This research examines the possibility of such transformation. Study 1 examined whether a film awe induction elicits awe-related responses, including a sense of ineffability, ego-transcendence, and an experience of the divine. Study 2 examined the influence of awe on meaning-related variables, including a sense that life is meaningful, that the world is alive and aware, and the tendency to find pattern in randomness. Study 3 examined potential mechanisms of the relation between awe on meaning. Specifically, this study examined mechanisms of (a) an intuitive (non- rational) cognitive style and (b) metaphoricity – the extent to which participants are moved by and connected to existential metaphors. The last two studies examined the influence of awe on responses to out-group members – i.e., forgiveness of the perpetrator of an interpersonal traumatic event in Study 4 and dehumanization of a stigmatized group (homeless alcoholics) in Study 5. Participants briefly described their video-related experiences in all studies. A qualitative analysis of these reports will be presented to help illuminate research into the role of the numinous/awe in intra- and interpersonal well- being.

References Jung, C.G. (1958). Psychology and religion: West and East. Princeton, NJ: Princeton University Press. (Original work published 1938.) Keltner, D., & Haidt, J. (2003). Approaching awe, a moral, spiritual, and aesthetic emotion. Cognition and Emotion, 17, 297-314 Leary, M.R., Warren Brown, K., & Diebels, K.J. (2017). Dispositional hypo-egoicism: Insights into the hypo-egoic person. In K. Warren Brown & M.R. Leary (Eds.), The Oxford handbook of hypo-egoic phenomena (pp. 297- 312). New York, NY: Oxford University Press. Otto, R. (1923). The idea of the holy. London, England: Oxford University Press. Stein, M. (2014, November 15). On the importance of numinous experience in the alchemy of individuation. Retrieved from http://www.murraystein.com/articles.shtml

Brian Ostafin, PhD, Associate Professor of Clinical Psychology and Experimental Psychopathology, University of Groningen, Groningen, The Netherlands. My educational background consists of a bachelors (University of North

Dakota) and masters (Harvard University) degree in religious studies, with an emphasis on the psychology of religion, and a PhD in clinical psychology (Boston University). My current position mainly consists of research and teaching, though I have some small clinically-related activities. My research programs revolve around the following topics: 1) life meaning, including the development of interventions that facilitate productive connection with ‘true-self’ values and understanding the psychological mechanisms through which meaning is inversely related with psychopathology, 2) mindfulness meditation, with a focus on how mindfulness can help to circumvent automatic, habitual emotional and cognitive processes involved in psychopathology, and 3) religious/spiritual experience, including how such experience helps to elicit ego-transcendence and concomitant benefits.

Embodied Meaning Making through Somatic Inquiry Surrounding Issues of Interpersonal Disconnection

Bess Park & Cacky Mellor Two highly interdisciplinary depth psychological research projects come into dialogue, living at the intersection of language and somatics, in hopes to offer new insight that bridges methodological research approaches in the humanities. Both studies are phenomenological inquiries that draw arts-informed research practices into their methodologies. Predicated on a depth psychological frame, the somatic, or embodied, experience of research participants is primary. These projects essentialize the inclusion of researcher reflexivity by consciously including deeply personal stories. While both studies problematize embodiment and translation, one focuses on languaging the elusive, particularly the embodied experiences of transcendence in the performing artist. The second study focuses on the embodied experience of someone going through the process of word wounding. The power of words to describe and interpret personal experiences is a common hallmark. Both studies interrogate how the body serves as a site of data collection and both invite arts-informed research practices as either catalyst or data analysis. They share a common assumption that interpersonal disconnection is traumatic and impacts the quality of life of individuals, cultures, and societies. Equally, both implicate oppression and marginalization as root causes. Consequently, both are a call to action to incite intentionality in language/linguistics/semiotics which allows one’s authenticity to freely emerge and empower individuals, and thusly society, to accept, deny and/or transcend the mis-congruence of words. The researchers take divergent paths as the first study implicates the limitations of language to adequately express that which desires poetic, even prosthetic expression, enlisting performance as a vessel of transcendence that carries a psychosomaspiritual integration of mind, body, soul, and psyche. The second study investigates the biopsychosocialspiritual as the effect of word woundings as it is an integrative process that engages mind, body, soul, and culture. Playing within a post-Jungian framework, both will employ experiential aspects of the research.

References Abram, D. (1996). The spell of the sensuous. New York, NY: Pantheon Books. Coppin, J., & Nelson, E. (2005). The art of inquiry: A depth psychological perspective. New York, NY: Spring Publications. Hillman, J. (1975). Revisioning psychology. New York, NY: Harper and Row. Johnson, R. (2017b). Embodied social justice. London, UK: Routledge. Merleau-Ponty, M. (2013). Phenomenology of perception. USA: Taylor & Francis.

Bess Park (MA/MFA/Ph.D. Candidate). Bess is completing her doctoral work at Pacifica Graduate Institute where she is studying Depth Psychology with a concentration in Somatic Studies. Her research focuses on the intersectionality of somatics, performance studies, and depth psychology and her dissertation research focuses on exploring “authentic liberated expression” and languaging the elusive through the body. She has been a university theatre and dance professor for over 20 years and has worked professionally in the states and overseas. She is a performer and a scenic/lighting designer. As artistic director of Wild Hare Productions Theatre/Dance Studios, she integrates somatic healing modalities, primarily as a Somatic Movement Educator, into her laboratory theatre/dance research. Park’s research inquiry and

professional body of work focuses on bringing the body, mind, and soul together in developing new and emerging performance approaches.

Cacky Mellor (MA/M.Ed./Ph.D. Candidate). Cacky has a highly interdisciplinary background that informs her approach to working with individuals and communities that have experienced trauma. Cacky studied art therapy and holistic psychology in undergrad at Lesley University. She received her Masters of Education in art based activism and social entrepreneurship from Lesley's Graduate School of Arts and Social Sciences. Cacky is currently pursuing her PhD in Depth Psychology with an emphasis in Somatic Studies at Pacifica Graduate Institute while adjunct teaching at Lesley University. She is also training in Somatic Experiencing. Her current work is centered around the impact of language on body, identity, and social agency.

The Nightmare of Astrology

Cynthia A. Poorbaugh ...The idea of synchronicity and of a self-subsistent meaning, which forms the basis of classical Chinese thinking and of the naive views of the Middle Ages, seems to us an archaic assumption that ought at all costs to be avoided. Though the West has done everything possible to discard this antiquated hypothesis, it has not quite succeeded. Certain mantic procedures seem to have died out, but astrology, which in our own day has attained an eminence never known before, remains very much alive. (C. G. Jung: Synchronicity).

Astrology lives and thrives, though in the “occult” stratum of society, and is practiced widely, if not exclusively, on the psychological level of “magical ,” as Jung describes in Synchronicity, An Acausal Connecting Principle. The dichotomy between the two kinds of thinking—symbolic perception of correspondences between physical reality and psyche, and the scientific principle of isolating factors in order to find abstract laws—creates an unresolved argument for him in this essay. He appears to fail in his attempt to use astrology statistically rather than symbolically to prove that synchronicity is not a philosophical assumption, but an empirical fact. In my paper, I will propose that Jung’s choice to use astrology and to include the details of his ‘failed’ experiment creates a rich dialogue that demonstrates something more essential than the dilemma between the symbolic and the experimentally verifiable. Charles Poncé writes about astrology as a “nightmare,” and I would like to use his idea to link the collective perspective with individual psychological experience—the problems within the conscious symbolic function, and its insistent natural life in the psyche as a whole. How does astrology’s role demonstrate the problem of the symbolic stance in our current psyche?

References Cambray, J. (2009). Synchronicity. Texas A&M University Press, College Station. Greene, L. (2018). Jung’s Studies in Astrology, Routledge, Taylor & Francis Group, London and New York. Jung, C.G. (1950). : Forward to the “I Ching,” C.W. 11. ––––––. (1952). Synchronicity: An Acausal Connecting Principle, C.W. 8. ––––––. (1957). Commentary on “The Secret of the Golden Flower,” C.W. 13. Poncé, C. (1991). The Game of Wizards: Roots of Consciousness and the Esoteric Arts, Quest Books, India, England, USA.

Cynthia Poorbaugh MFA, LP is a Jungian analyst in private practice in New York, and Cold Spring, NY. She is a faculty member and supervisor for the Jungian Psychoanalytic Association, a faculty member of the Blanton-Peale Institute, and a member of IAAP, and IAJS. She serves on the Board of Trustees for the C.G. Jung Foundation of New York, and teaches for the Foundation’s Continuing Education program. She has presented papers on the interface of analytical psychology with art and astrology at psychoanalytic training colloquia and international conferences, most recently in 2017, Holism: Possibilities and Problems, the University of Essex, UK. Her area of interest in teaching,

writing and research is the relationship between Jung’s archetypal theory and astrology, and how astrology illuminates key facets of Jung’s theory and the symbolic attitude in our current culture. Geometry and Individuation in Times of Crisis: The Mandala and the Indigo Dye Vat: A Love Story Evangeline Rand From the eleventh year his life, Carl Jung declared that it had been “permeated and held together by one idea and one goal: namely, to penetrate into the secret of the personality,” that central point, a living substance, from which everything can be explained. All his later works relate to this one theme (MDR, p. 206). The Red Book was the result of Jung’s intense preoccupation with his own images from the unconscious—particularly through the First World War (1914– 1918). By the middle of the Second World War (January 1943), he cautiously suggested that, because of the remarkable agreement between the insights of yoga and the results of psychological research, he decided, correlatively, to call this deeper layer of unity by the Sanskrit term ‘Mandala,’ “a geometric structure raying out from a centre.” The dreams and reflections of physicist Wolfgang Pauli became enormously influential for Jung’s exposition. In critical post-Second World War, autumn 1945, he announced the birth of something ‘quite new’ with the denarius of the Axiom of Maria (a cosmology of qualitative and primary number and geometry, the tetractys) expanded by Alexandrian Euclid. Jung references Dorn’s alchemical text (that accompanied him to India 1937–1938) and the small but pithy recommended self-examination suggested by the Arab Gnostic, Monoimus. Cambray’s reflection on two of Jung’s early dreams (1894) of radiolarian ‘oneness’ nestled in the world of Nature and her ubiquitous patterns, Wolfgang Pauli’s suggestion to Jung that Euclid’s Geometry could act as a “receptacle or wet nurse” for what the “unknown woman” wanted to reveal (1953), Cambray’s reflections on Jung’s late in life “multi-dimensional geometric imaginings” (1959), and my own twelve-year engagement with primary– qualitative number and Euclidian geometry all underscore Hogenson’s suggestion of the need for “research into the geometry of individuation,” even fractal cosmologies. Maria’s anciently rooted geometric Tetractys, the “most pregnant expression of alchemy” (CW12, §26), reveals a world-embedded yet emergent, human and non-human “selfobject”—“a psychic organizer,” even “a state of transition” (Mills’s descriptors, 2019), thread to the long-lost Gnostic Wisdom and earth jurisprudence of . Its neutral and healing ‘language,’ both personal and expansive, can manifest spontaneously during urgent traumatic disruption and chaotic seas, potentially enhancing wonder, courage, and a navigational sextant. References Azzam, K. (Ed.). (2013). Arts and crafts of the Islamic lands: Principles, materials, practice. London, UK: Thames and Hudson. Particularly Part 1 Introduction to Geometry, by Keith Critchlow. Jung, C. G. (1966). The psychology of the transference (R. F. C. Hull, Trans.). H. Read, M. Fordham, & G. Adler (Series Eds.), The collected works of C. G. Jung, (Vol.16, 2nd ed., §402–539). Princeton, NJ: Princeton University Press. (Original work published 1946) Meier, C. A. (Ed.). (2001). Atom and archetype: The Pauli/Jung letters 1932–1958 (D. Roscoe, Trans.). Princeton, NJ: Princeton University Press. Mills, J., (2019). Contemporary psychoanalysis and critical theory: A new synthesis, Critical Horizons, 20(3), 233–245. doi: 10:1080/14409917.2019.1616484 Evangeline M. L. Rand, Ph.D., has practiced as a Registered Psychologist (Canada), first at the Child Development Centre, Edmonton, Alberta, Canada, subsequently starting the Child Sexual Abuse Program. For twenty years she served with an ecumenical and trans-disciplinary faculty of the Doctor of Ministry Program, of Edmonton’s St. Stephen’s Theological College. She was chair in 2005. She is currently adjunct faculty in the Master of Counselling Psychology: Art Therapy program of Adler University, Vancouver. Dr. Rand still currently maintains a private practice. Before her career change in 1981, she was an early childhood educator.

Dr. Rand was born (1943) and raised in India, completed undergraduate studies at Goldsmiths College (London, England), and her graduate studies were through the University of Alberta (Canada) (M.Ed.) and International College, California (U.S.A.) (Ph.D.). She has published three books: Recovery from Incest: Imagination and the Healing Process; Recovering Feminine Spirituality: The Mysteries and the Mass as Symbols of Individuation; and A Jasmine Journey: Carl Jung’s Travel to India and Ceylon (1937–1938).

In the Gap Between Phenomenology and Jungian Psychology: Cultivating a Poetics of Psychological Life

Robert Romanyshyn Ricoeur and Merleau-Ponty attest to the challenge that the unconscious poses to phenomenology. Ricoeur brilliantly met that challenge for Freud’s psychology. In my presentation, I explore how Merleau-Ponty’s philosophy, converging with Jung’s psychology in that pregnant gap where Orpheus, the eponymous poet, bridges the human and the divine, does so for Jung’s psychology. Merleau-Ponty’s theme of flesh, which he says has no name in philosophy is, like, air, fire earth, light, an elemental reality that finds its complement in Jung’s theme of the psychoid archetype where psyche in all its depths is an elemental reality, the mind of nature, a part of it and not apart from it. Flesh, which is the ultimate notion of Merleau-Ponty’s thought and the site for a new ontology, is the basis for a poetics of psychological life. Drawing on the poets, especially Wallace Stevens, I show how such a poetics does unveil the world as a vale of soul making, placing us in the world as witnesses who wander in wonder at the epiphanies of the Anima Mundi, perpetual beginners as Merleau-Ponty’s describes a phenomenologist. In the second part of my presentation, I show how a poetics of psychological life can be a path that is responsive to the ecological crises of our age.

References

Bachelard, G (1969). The Poetics of Reverie. New York: Orion Press. Jung, C.G. (1947/1969). On the Nature of Psyche. The Structure and Dynamics of the Psyche, CW, 8, 159-234. Princeton, NJ: Princeton University Press, 159-234. Hillman, J (1992). Anima Mundi: Return of the Soul to the World. The Thought of the Heart and the Soul of the World. Dallas, TX: Spring. Merleau-Ponty,M (1962). The Phenomenology of Perception. London: Routledge & Kegan Paul. Merleau-Ponty,M (1964). The Philosopher and His Shadow. Signs. Evanston, IL: Northwestern University Press, Merleau-Ponty,M (1968). The Visible and the Invisible. Evanston, Il: Northwestern University Press. Romanyshyn, R ((2004 ). ‘Anyway, Why Did it have to be the Death of the Poet?’ The Orphic Roots of Jung’s Psychology,” Spring 71 Sallis, J. (1973). Phenomenology and the Return to Beginnings. Pittsburgh, PA: Duquesne University Press.

Two Jungs: Two sciences?

Mark Saban Jung’s psychology is irredeemably and intentionally ambiguous. When it comes to science, this ambiguity shows up in what appear to be two contradictory approaches in Jung’s writings. One highlights the intrinsically scientific nature of his project and insists upon his empiricism. The other takes the form of a profound and relentless critique of the materialistic, reductive and rationalistic assumptions Jung finds behind the scientific approach.

Jung sees individuation as a process emerging from repeated self-exposure to the trials of the opposites. In this arena at least, it is the dynamic tension between these two opposing visions of science that forms the crucial condition for the on-going individuation of his psychology. As post-Jungians we may be tempted to simply avoid this difficult tension by, in effect, falling in the direction of one or other of these apparently incommensurable approaches. This can show up as a tendency to locate analytical psychology within the established bounds of official science (by for example insisting on its implicit consistency with orthodox scientific findings). The alternative is to be identified in claims that Jung’s psychology is extra- (or super-) scientific. It seems to me however that neither approach can do justice to the difficulty of the problem Jung has set us. I intend to attempt here a third approach, placing Jung’s problematic engagement with science into a creative encounter with the philosophical ideas of Deleuze & Guattari. The French philosophers distinguish two contrasting ways of doing science: “Royal” or “state” science privileges the fixed over the metamorphic; seeking to establish transhistorical, universally true theories, it fetishizes the eternal, the stable, and the constant. “Nomad” or “minor” science, on the other hand, emphasizes the malleable, fluid, and metamorphic nature of being. Crucially Deleuze sees these incompatible approaches to science as not alternatives but as “ontologically, a single field of interaction” (Deleuze & Guattari, A Thousand Plateaus, p.367). In classical Jungian terms we might imagine these two versions of science not as two alternatives but as a dynamic whole crucially intertwined in the manner of the Puer/Senex syzygy. We are then confronted with a paradoxical vision of analytical psychology as a science most alive in the creative interface between two incompatible yet somehow intertwined dimensions. Deleuze describes his philosophical approach as a transcendental empiricism. How might such a paradoxical practice of this kind aid those of us who seek to individuate Jungian psychology as it wrestles with the questions that science sets us?

References Saban, M. 2019, ‘Two souls alas’ Jung’s two personalities and the making of Analytical Psychology, Asheville: Chiron Press. Saban, M. 2014, “Science Friction: Jung, Goethe and Scientific Objectivity” in Raya Jones, ed., Jung and Science, London: Routledge Deleuze G. & Guattari F., 1987, A Thousand Plateaus, Minneapolis: University of Minnesota Press. Peltier, A. L., 2019, Une pensée créatrice en science : l'élaboration de la connaissance chez Carl Gustav Jung (1875-1961) à travers l'étude du Livre Rouge (1913-1930) (thesis to be found at http://www.theses.fr/2019STRAB005#)

Mark Saban PhD trained with the Independent Group of Analytical Psychologists, with whom he is a senior analyst, working in London and Oxford. He is also a lecturer in Jungian and post-Jungian studies in the Department of Psychosocial and Psychoanalytic Studies, University of Essex. Publications: Mark co-edited (with Emilija Kiehl and Andrew Samuels) Analysis and Activism - Social and Political Contributions of Jungian Psychology (Routledge 2016) and wrote Two Souls Alas: Jung’s Two Personalities and the Making of Analytical Psychology (Chiron 2019) which won the International Association of Jungian Studies’ Best Book of 2019.

The role of the good-enough all-rounder in Jungian studies: “clinic and academy” revisted

Andrew Samuels Despite people active in both clinic and academy, there continue to be tensions approximating to splits (in the psychoanalytic sense of the word, including mutual projections) between these two broad groupings. This has been marked since the foundation of the International Association for Jungian Studies in 2002. At the inaugural conference at Essex, Andrew keynoted on the theme of ‘clinic and academy’, and uses this celebratory occasion to return to it. From the analysts, they say that (i) academics can’t really feel or suffer complex emotions because they suffer from precocious intellectual development (a point taken from Jung, and also from Winnicott, who both wrote about it. (ii) Many concepts developed in analytical psychology are clinical in nature, or can only be appreciated if one has clinical training and experience. And (iii) whether the academics like it or not, analysts have special deep knowledge, even Gnosis. From the academics, we hear that (i) analysts can’t really think systematically or rationally. (ii) Analysts assert things rather than argue them through. (iii) They misuse transferential authority in both the treatment and training environments. And (iv) their main research tool - the case study - is badly flawed and not scientific. Dictionaries and thesauruses are not kind to the all-rounder (or all-arounder). They are said to be ‘generalists’, ‘jacks of all trades and masters of none’, and so forth. They are vocationally eclectic, and are not much praised for it. We need, in the spirit of the human sciences, seriously to interrogate these networks of prejudices, mining the gold buried in the shit therein. Why does it is still seem hard for intellectuals to feel they have been treated justly by admissions committees when applying for clinical training? Doesn’t analysis need creative and original thinkers? Why do we demand such high academic standards to enter clinical training? Don’t we see how this works against the creation of a diverse community, for people of color and those with low incomes are effectively excluded? On the other hand, isn’t it time to redefine what we mean by academic excellence and academic research, opening wider the doors of the university? In plain language, Andrew is saying in his paper that some people are better at one thing and some are better at the other. This is how he sees the field of Jungian Studies at the moment. Those in it who are entirely devoted to academic research may be better at that than those who many of their days in a clinical office. And vice versa. Yet maybe we need people who are distinctly average in both clinic or academy. Via such humility, we will lose something – but may gain a lot. The paper is composed in the full knowledge that the binary –clinic and academy – is simplistic. It may be offensive – though possibly useful and heuristic - to those who play in both arenas. Andrew argues that, internationally, there is a serious turf war bubbling under, and the prize is legitimacy – meaning things to do with power, authority and influence. Hence, the audience is asked to enter a space in which absurd, overblown, exaggerated generalizations may be explored. Let’s not forget Theodor Adorno’s apercu that ‘In psychoanalysis, nothing is true but the exaggerations’.

Professor Andrew Samuels is the first recipient of the C. G. Jung Award of the International Association for Jungian Studies, which he co-found in 2002. He was described by the editor of American Imago as ‘perhaps the most celebrated of today’s Jungian analysts’. Andrew is a Training Analyst of the Society of Analytical Psychology, in private practice in London, and was Professor of Analytical Psychology at the University of Essex. He was Chair of the UK Council for Psychotherapy and the founder of Psychotherapists and Counsellors for Social Responsibility. Clinically, Andrew draws on a wide range of approaches to psyche, including post-Jungian, relational psychoanalytic and humanistic ideas. But he roots his work in citizens' lived experience, and in what can be learned from therapy work carried out with political awareness. While Andrew does not disguise his background in progressive and left-wing politics and his commitment to diversity and equality, he remains open-minded and celebrates many different takes on social and political issues. His many books have been translated into 21 languages, including: Jung and the Post-Jungians (1985); A Critical Dictionary of Jungian Analysis (1986); The Father (1986); Psychopathology (1989); The Plural Psyche (1989); The Political Psyche (1993); Politics on the Couch (2001); Persons, Passions, Psychotherapy, Politics (2014); Relational Psychotherapy, Psychoanalysis and Counselling: Appraisals and Reappraisals (edited with Del Loewenthal, 2014). His latest books are A New Therapy for Politics? (2015) and Analysis and Activism: Social and Political Contributions of

Jungian Analysis (edited with Emilija Kiehl and Mark Saban, 2016). A number of his articles, lectures and videos are available on: www.andrewsamuels.com

Lay your burden down: Baubo jests to ease Demeter's despair

Claire Tiampo Savage By studying the mythic character of Baubo and her relationship with Demeter, contemporary women may find the freedom to travel into new psychic terrain, plumb the depths of the soul and embrace their own changing bodies and generative energies. C.G. Jung said “The process of coming to terms with the unconscious is a true labour, a work which involves both action and suffering.”

This presentation looks at three ways in which the relationship between the ailing Demeter and the old lady Baubo work together to facilitate a deeper relationship with the unconscious: 1) through the archetypal realm of their mythical characterizations; 2) through the power of female sexual energy in its fierce expression of life, and 3) through the divine pleasure of full-belly laughter, grounded in the libidinal flow of eros and the regenerative power of the earth. Demeter’s grief is profound, and Baubo meets her where she is, not through words of condolement, but through aischrologia and anasyrma, Latin words for ribald humor and for lifting the skirt to display the vulva––acts which are at once fierce and comedic. Baubo resembles the dual nature of the Sheela na gig, ancient Celtic goddess figures who embodied frightening, powerful, highly sexed images, and womanly loveliness. According to archeomythologist Marija Gimbutas, Baubo is the goddess who displays her vulva in a ritual that dates back to the Neolithic, “The earliest representations of the female divinity were vulvas.” Personification of the vulva was not pornographic, but rather meant to awaken desire and a celebration and affirmation of the spirit of procreation, regeneration and connection with the forces of the unconscious. Baubo offers herself in the service of life so that Demeter may feel her own heart, lay her burden down for just that moment, and make way for the mystery of life to shine through.

References Boer, C. (2006). The Homeric hymns (C. Boer, Trans.). Hubbardston, MA: Asphodel Press. (Original work published) Estes, C. P. (1992). Women who run with the wolves: Myths and stories of the wild woman archetype. New York, NY: Ballantine Books. Gimbutas, M. (1989). The language of the goddess. New York: Harper San Francisco. Jung, C. G., & Kerenyi, K. (1969). Essays on the science of mythology. Princeton, NJ: Princeton University Press.

Claire Tiampo Savage, MA, is a doctoral student in Jungian and Archetypal Studies at Pacifica Graduate Institute. She has a master’s degree in , is a credentialed teacher and has taught regular and special education in Milwaukee and the San Francisco Bay Area. Claire will have an article published in Psychological Perspectives issue 62(2).

Jung as a spirit guide in the public-school humanities classroom

Brian Scannell Jung lamented late in his life that he failed to convince modern man of the rich spiritual life that lives in each of us. Public school teachers are presented with a unique challenge in continuing his work. How can we as educators help students to navigate the necessary spiritual crises of adolescence in educational environments that hold secularism and human reason as its exclusive pillars? We are living in the mist of a global spiritual crisis, and among the victims, none are perhaps more tragic than our teenagers. The tumult of coming of age stirs up a flurry of activity in the unconscious of teens, but to their detriment,

the societies in which they live offer them little if any help in understanding these messages. This neglect has very tangible consequences that have manifested in dramatic spikes in depression, anxiety and suicide in teens. Introducing Jung’s concepts can be a unique bridge between the sciences so privileged in our schools and the neglected world of the spirit. Jung seems uniquely positioned to straddle these two worlds as an outspoken critic of organized religion as well as being one of the founding fathers of the scientific discipline of psychology. Jungian concepts that are particularly relevant to high school students are and shadow. The relevancy of persona for this age group can be seen by its reemergence in the popular vernacular by the Korean pop-band BTS, whose latest album Persona: Map of the Soul grapples with the concept. Black Mirror is a Netflix series that explores our collective shadow and is also extremely popular with this age group. Students are in desperate need of curricula that initiates them into the rich spiritual life that lies just below the surface of their consciousness. For the past five years I have been designing a curriculum that focuses on adolescent transformation, leaning heavily on the pioneering work of Carl Jung and Joseph Campbell. This curriculum uses myth, fairy tales and art to provide critical context for teens to understand their struggles as well as projects designed to help develop their intuitive thinking—a crucial ingredient in their spiritual development. This workshop will offer a broad overview of the curriculum as well as a deeper exploration of some of the projects and hands-on activities I use with students.

References Eliade, M. (1958). Rites and Symbols of Initiation. New York, Harper & Row. Hansen, M. (2005). Teachers of Myth: Interviews on Educational and Psychological Uses of Myth with Adolescents. Spring Journal Books. Oldfield, D. (1987). The Journey: A creative approach to the necessary crises of adolescence. The Foundation for Contemporary Mental Health. Staley, B. (2006). Adolescence: The Scared Passage. Rudolph Steiner College Press, 2006. Stein, M. (2019). Map of the Soul - Persona: Our Many Faces. Chiron Publications.

Brian Scannell, MA, grew up in Georgia. From a young age he felt the pull of an artistic life but found few outlets for his creativity in his surroundings. He graduated with a degree in English literature from Montana State University in 2000. His first job was as an outdoor school teacher in Houston working with marginalized communities. In 2003 he moved to Portland, Oregon and took a job with the “I Have a Dream” Foundation. He also worked for two semesters as the staff photographer on Semester at Sea, a unique college campus that circumnavigates the globe. In 2009 he moved to Amman, Jordan and worked as a journalist and photographer. He earned his Master’s in Teaching from the University of Puget Sound in 2015 and has been teaching for the past five years at a public arts high school in Tacoma, Washington. He was exposed to Carl Jung as he prepared a unit on the hero’s journey and has been introducing students to his important ideas ever since.

”From ‘Terrified Consciousness’ to the Self: Unveiling and Re-imagining Whiteness in Jean Rhys’s ‘The Insect World’ and Helen Klonaris’s ‘Flies’"

Jutta Schamp In 2018, Jamaican writer and Professor Kei Miller caused an uproar when his controversial essay “The White Women and the Language of Bees” reopened a debate initiated by Barbadian poet and Professor Kamau Brathwaite in 1974. This debate, which Brathwaite himself elaborated on in 1994, sought to address the following: are white and/or white creole Caribbean authors like Jean Rhys (1890-1979) an inextricable part of Caribbean literary history. While Brathwaite and Miller alike note the specific positionality of Afro-Caribbean literature, which is indelibly marked by the legacy of slavery and African spiritual traditions, they also emphasize that this positionality is often eclipsed by cultural appropriation, neocolonial power relations, and Eurocentric publishing agendas. For both critics, Rhys is an uncertain figure, as her literary works unveil white colonial dysfunction while at the same time can be understood to perpetuate it. In order to take a necessary step in decolonizing and reconfiguring the colonizer-colonized dynamic, as postcolonial

theorist, Paul Gilroy, and International Human Rights Lawyer, Shelley Wright, have advocated, I will put Rhys’s short story “The Insect World” in dialogue with a contemporary short story by LGBTQ+ activist, post-Jungian, energy medicine practitioner Helen Klonaris, “Flies” from her 2017 collection, If I Had the Wings, the first published book about the Greek Bahamian experience. Klonaris’s short story gives insight into the construction of modernist white feminine angst while elucidating a contemporary literary reconfiguration of whiteness. on “Flies,” I will argue that a post-Jungian perspective, one that utilizes James Hillman’s analysis of the symbolism of whiteness and its shadow in conjunction with relevant historical can scrutinize how both authors dismantle the destructive side of whiteness. While Rhys and Klonaris both explore the projection, social hierarchy, patriarchy, violence, trauma, self-alienation, and psychological fragmentation inherent in white colonial British and European culture, Klonaris’s short story gestures towards intervention and healing through the protagonist’s integration of the unconscious and the body. By urging white readers to re-envision race relations through critiquing the supremacist operations of whiteness in her texts, Klonaris extends Rhys’s injunction beyond the Caribbean, implicating readers of global literature to identify and challenge the perpetration of white colonial dysfunction.

References Brathwaite, E. (1985). Contradictory Omens: Cultural Diversity and Integration in the Caribbean. 1974. Repr., Savacou. Brathwaite, K. (1995). A Post-cautionary Tale of the Helen of Our Wars. Wasafiri, 11(22), 69-78, doi: 10.1080/02690059508589466. Hillman, J. (1986). Notes on White Supremacy: Essaying an Archetypal Account of Historical Events. Spring, 29-58. Jung, C. G. (1953-1979). The Collected Works of C.G. Jung. General editor, Sir Herbert Read et al., translated by Richard Francis Carrington Hull. 2nd. ed., Princeton UP, 2 vols. Bollingen Series.Vols. 1-20. Miller, K. (2018). The White Women and the Language of Bees. PREE. Caribbean. Writing. https://preelit.com/2018/04/13/the-white-women-and-the-language-of-bees/.

Jutta Schamp, Ph.D., is a lecturer at California State University, Dominguez Hills, and California State University, Northridge. She has written a book-length study, Die Repräsentation von Zeit bei Shakespeare, on the representation of time in Shakespeare’s Richard II, Henry IV, and Macbeth (1997). Her published work has examined the reconfiguration of Jewish American femininities, post-Holocaust literature, Shakespeare appropriation, and black and Jewish relations, as well as the presence of trauma, transfiguration, and literary alchemy in the work of David Dabydeen. Her recent post- Jungian publications include “Whose Shadow Is It? The Representation of Postcolonial Trauma and Creativity in Anton Nimblett’s ‘Ring Games’ and ‘Sections of an Orange.’” (International Journal of Jungian Studies; Routledge, August 2018) and “Creolizing C.G. Jung? Re-imagined Alchemy and Individuation in Anton Nimblett’s Sections of an Orange and Lelawattee Manoo-Rahming’s Curry Flavour” (Journal of Postcolonial Writing; Routledge, June 2016). [email protected]

Archetypal Perspective Anti-Homeless Architecture

Adam J. Schneider This paper argues that anti-homeless, or hostile, architecture—for example: sidewalk spikes placed on the border of buildings; public benches that are sloped so that a body, if sleeping, would slide onto the ground; artificially rocky pavements; sprinklers that randomly start despite there being nothing to water—is a concrete example of the of beauty that archetypal psychologist James Hillman (1926-2011) insists requires a reawakened aesthetic response. Not only is such design a consequence of the depersonification of our environment but consequently depersonalizes the people who inhabit these spaces. The very result architects are hoping to achieve through these designs – people avoiding these spaces because of bodily discomfort – is how we recognize such designs as distortions of beauty. Hillman also argues that the aesthetic response must come from people practicing in the field of psychology. Too often the struggles of the homeless are located inside their minds instead of the sickness of the spaces around them. While the anti-homeless architecture intends to rid our neighborhoods of their presence, we need the homeless for the

messages their presence communicates about the ugliness of our structures and souls. Hillman is arguing for a foundational perspective that needs to be enacted which can and should change the way we diagnose and treat. Thus, the practice of psychology is inherently political. Hillman directs the field of psychology to dismantle its narcissism to recover its aesthetic response. Doing so enables practitioners to aid those most impacted by the ugliness of anti-homeless architecture to bring their experience to bear on the larger manipulations at work around them.

References Chellew, C. (2016). Design paranoia. Ontario Planning Journal, 31(5), 18-21. Hillman, J. (1992). Re-visioning psychology. New York: Harper Perennial. Hillman, J. (2006). City & soul (Vol. 2, Uniform Edition) (R. J. Leaver, Ed.). Putnam, CT: Spring Publications. Hillman, J. (2014). The thought of the heart and the soul of the world. Putnam, CT: Spring Publications. Hillman, J. (2017). The souls code: In search of character and calling. NY: Ballantine Books. Huskinson, L. (2015). James Hillman’s approach to architecture and the built environment: Some conceptual complications and an attempt to resolve them. International Journal of Jungian Studies,7(2), 154-164. doi:10.1080/19409052.2014.954408 Huskinson, L. (2018). Architecture and the mimetic self: A psychoanalytic study of how buildings make and break our lives. Abingdon, Oxon: Routledge.

Jung and Kristeva: The Looking Glass Between Self and Other

Susan E. Schwartz “Unlived life is a destructive, irresistible force that works softly but inexorably." C.G. Jung, CW10, §252

This presentation explores the integration of the personality as it opens from the throes of the despair, confusion and dissociation. The diverse yet alignable perspectives of Julia Kristeva, French psychoanalyst and Carl Jung bridge the border between self and other as they describe the defenses of the self appearing in both psyche and soma. Through the auto-immune illness the psyche/soma exposes fragility, the cracked and dissociated parts and unmet narcissistic needs. The body reflects the personality. Integration occurs through encountering the depression, oppositions of ‘as if’ from real, and the shadow from the stranger. The loss of meaning, prolonged longing and suffering, both conscious and unconscious, can contribute to autoimmune illness. Our era of uncertainty reflects alienation from the body mirrored by the rise in autoimmune disease. A constant theme in autoimmune disease observation is that 78.8% of sufferers are women (Fairweather, 2004, p. 3). As a metaphor and in the composite clinical example presented is a portrait both as psychological and as physical of unprocessed trauma and mourning, the patient’s feeling unloved, abandoned, emotionally paralyzed, displaced and the shadow interned in the body. In this composite example an Iranian woman illustrates the shadow cast on a self, fragile and in need of care and the mourning process that she defended herself against feeling all her life. The auto-immune problems entail engagement with the ‘other’ bringing about recognition of the self, reconciliation and mutual understanding. The illness in psyche and body pushed her into therapeutic work to find her own potent ability to survive and find meaning.

References Jung, C.G. (1970). Analytical psychology: its theory and practice. New York: Vintage Books. Jung, C.G. (1970). Civilization in Transition. New York: Princeton University Press. Kristeva, J. (1994). Strangers to ourselves. New York: Columbia University Press. Kristeva, J. (1992). Black sun. New York: Columbia University Press.

Susan E. Schwartz, Ph.D., Jungian analyst and clinical psychologist graduated from the Jung Institute in Kusnacht. She is a member the International Association of Analytical Psychology and has taught through them for several years to developing group programs in Poland and South Africa. She gives workshops and lectures in and out of the USA. Susan has articles in the International Journal of Jungian Studies, the online journals Plath Profiles and Depth Insights and a chapter in the following books: Perpetual Adolescence: Jungian Analyses of American Media, Literature and Pop Culture; Jungian Perspectives on Rebirth and Renewal: Phoenix Rising and Analysis and the Polis in the City. Susan is currently writing a book for Routledge on absent fathers and their effect on daughters. She has a private practice in Jungian Analytical Psychology in Paradise Valley, Arizona, USA and her website is www.susanschwartzphd.com

Erich Neumann’s New Ethic: Theory, Analysis, and Activism. Lidar Shany Based on Erich Neumann’s analysis of evil and modern man’s “old ethic”, while critically considering his biography and the events of the second world war, this paper presents Neumann’s Depth psychology and a new ethic and some later articles he wrote, as a manifestation of his ecological social and political activism. The paper re-frames Neumann’s formulations as a call for both an individual and a cultural individuation process that will enable the integration of the personal shadow and culturally shadowed “others,” as well as the redemption of the feminine. The paper also suggests that a contemporary manifestation of such psychological movement towards wholeness is found, within ecopsychology. Neumann pointed at the fragmentation caused by the dual perception of the “old ethics”, leading to a split between “me” and “the other”, “good” and “bad”, and thus to the acting out of archetypal evil. Having been severely, deeply and traumatically affected, by the horrors of the Holocaust, and by the vicious and violent murder of his father by the Nazis, Neumann wrote with a bleeding heart. He called on humanity to psychologically develop and progress from the “old ethic” of collective mass morality, in which the personal shadow is often projected, towards a “new ethic” in which each individual takes personal responsibility for his decisions and actions and is more conscious of his shadow. Therefore, this paper claims, Neumann’s call is a plea for ecological, social and political activism. Neumann’s formulations deal with the dark aspects of humanity, and therefore they became a mirror to the ugly face of the darkest days of humankind. Consequently, this text evoked objections and criticism, both towards the book and towards its writer. Nevertheless, Neumann was determined not to back down and to not withdraw his manuscript; rather, he stood firm in the “war” it evoked and published it, thus acting as a theoretician, an analyst and an activist.

References Jung, C. G. (1972). Two essays in analytical psychology. Princeton, NJ: Princeton University Press. (Original work published 1935-1943) Neumann, E. (1966). Narcissism, normal Self-formation and the primary relation to the mother. Spring 1966. p. 81-106. Neumann, E. (1969). Depth psychology and a new ethic (E. Rolfe, Trans.). Boston, MA: Shambhala. (Original work published 1949) Neumann, E. (1994). The meaning of the Earth archetype for modern times. In The fear of the feminine and other essays on feminine psychology. (pp. 165-226). Princeton, NJ: Princeton University Press. (Original work published 1953)

Lidar Shany gained her MA. in Jungian and Archetypal Studies at Pacifica Graduate Institute CA, where she is now a PhD candidate. Lidar had also completed her studies of Jungian Therapy at Bar Ilan University, Israel, and is now undertaking the Analytical Training in C. G. Jung Institute Kusnacht, Zurich.

Paul Ricoeur’s Reconciliation of the Human with the Social Sciences

Robert Segal There are many ways of distinguishing between the human and the social sciences. One way is the distinction between causes, which explanation provides, and meanings, which interpretation provides. I will go through several ways of distinguishing causes from meanings--for example, causes as physical and meanings as mental. I will consider such figures as Collingwood, Dray, Geertz, Weber, Parsons, and Jung. I will then turn to the philosopher Paul Ricoeur, who is listed as one of the acceptable figures in the IAJS announcement. His claim is not to pit causes against meanings but to harmonize the two. Ricoeur seeks to reconcile the two not by keeping them apart but by bringing them together. He strives to show that explanation and interpretation need each other. No analysis of a text or an action is complete without both. It is against , for whom explanation is the domain of the natural sciences and interpretation the domain of the human sciences, that Ricoeur positions himself. Ricoeur enlists two theories that present themselves as sheer explanations to argue that explanation and inter pretation in fact work together. Those theories are Levi-Strauss’ structuralism and psychoanalysis, on which I will focus more. Where in the case of structuralism Ricoeur wants to argue that that theory is interpretive as well as explanatory, in the case of psychoanalysis he wants to argue that that theory is explanatory as well as interpretive. Still, as with structuralism, so here, explanation is the handmaiden of interpretation. Whether Ricoeur succeeds in harmonizing explanation with interpretation, and so the social sciences with the human sciences, will be the key issue in this paper.

References Collingwood, R. G. (1946). The Idea of History (T. M. Knox, Ed.). New York: Oxford University Press. Geertz, C. (1973). The Interpretation of Cultures. New York: Basic Books. Lévi-Strauss, C. (1958 [1955]). The Structural Study of Myth. Journal of American Folklore 68, 428-44. Ricoeur, P. (1970). Freud and Philosophy (D. Savage, Trans.) New Haven: Yale University Press. Ricoeur, P. (1981). Hermeneutics and the Human Sciences (J. B. Thompson, Ed. & Trans.) Cambridge: Cambridge University Press. Segal, R. A., Explaining and Interpreting Religion. New York: Peter Lang 1992. Weber, M. (1963). The Sociology of Religion (E. Fischoff, Trans.) Boston: Beacon Press. Reprinted in Weber 1968, II, pp. 399-634.

Robert A. Segal, Ph.D. is Sixth Century Chair in Religious Studies, University of Aberdeen; Professorial Research Fellow, University of Vienna; and Honorary Professor, University of Essex. He writes on theories of myth, theories of religion, and . Among the books he has written or edited are The Poimandres as Myth (1986), Joseph Campbell (revised ed. 1990), The Gnostic Jung (1992), Jung on Mythology (1998), The Myth and Ritual Theory (1998), Theorizing about Myth (1999), The Blackwell Companion to the Study of Religion (2000), 30-Second Mythology (2012), and Myth: A Very Short Introduction (revised ed. 2015).

Archetypal Psychology and Fugitive Democracy: James Hillman’s Political Legacy

Michael P. Sipiora The political philosopher Sheldon Wolin raises a decisive question: “Can the citizen relearn the demands that democracy places on its highest, most difficult office—not, as commonly supposed, on the office of the president, but that of the citizen?” It is specifically in relation to this relearning of citizenship that the work of the archetypal psychologist James Hillman is of political consequence and an inspiration for our practices as psychologists during these most dire times.

While his project was to re-vision psychology, Hillman’s vision extended beyond that discipline to the world at large and his concerns for democracy and “your individuality in a democracy…and the life of the citizen.” He called into question the unconscious assumptions of the disordered world that gives rise to the citizen’s suffering—the inextricably entwined suffering of psychological repression and political oppression. His political legacy resides in a conception of the psychological citizen whose “special role” is the “awakening and refining of aesthetic sensitivity” and whose “duty” is to “protest” against injustice, ugliness, and senselessness . This is the telos of both his challenge to psychotherapy to prepare a “cell of revolution” as well as his “therapy of ideas” in the public arena. Crucial to these is Hillman’s polytheism and his defense of “the metaphorical discourse of myth” out of which it arises. The political import of Hillman’s work is amplified when taken in relation to Wolin’s notion of “fugitive democracy” and its accompanying necessity of both a democratization of the self and the cultivation of the citizenry’s capacity to engage in deliberations which concurrently recognize diversity and are informed by a sense of the common good. Psychology’s therapeutic practices are then understood to be most politically relevant when they are aligned with the awakening of a distressed citizenry to the possibilities of genuine democratic participation.

Hillman, J., (1995). Kinds of Power: A Guide to Its Intelligent Uses. New York: Currency Doubleday. Hillman, J., (2006). City and soul, Uniform Edition, Vol. 2. Putnam, CT: Spring Publications, Inc. Hillman, J., Ventura, M. (1992). We have had a hundred years of psychotherapy and the world has gotten worse. San Francisco: HarperSanFrancisco. Wolin, S. (2008). Democracy incorporated: Managed democracy and the specter of inverted totalitarianism. Princeton: Princeton University Press. Wolin, S (2016). N. Xenos (Ed.), Fugitive democracy and other essays. Princeton: Princeton University Press.

Michael P. Sipiora is professor and associate chair of Pacifica Graduate Institute’s doctoral Clinical Psychology Department, and he also teaches in Mythological Studies. He joined the Pacifica faculty ten years ago after spending over two decades as a tenured professor at Duquesne University where he was an award-winning teacher in both their APA approved clinical program in Human Science Psychology, and School for Leadership and Professional Advancement. The author of numerous peer reviewed articles, book chapters, and an edited book, Michael’s publication include: “Liberating the work instinct from the economy,” Jung Journal; “The question concerning JH and technology “in D. Sardello (Ed.) Conversing with James Hillman; “Ethos anthropoi daimon and the ethical character of Romanyshyn’s psychology” in M. Sipiora (Ed.), Imagining psychological life; “Myth and plot: Hillman and Ricoeur on narrative” in S. Marlan (Ed.), Archetypal psychologies; “The anima mundi and the fourfold: Hillman and Heidegger on the ‘idea’ of the world” in R. Brooke (Ed.), Pathways into the Jungian world. Michael earned a Bachelors and Masters in Philosophy at San Jose State University where his studies focused on phenomenology with an emphasis on the work of Martin Heidegger. His Masters and Doctorial studies in psychology with a concentration in literature were carried out at the University of Dallas. A licensed clinical psychologist in both Pennsylvania and California, Michael has a wide range of clinical experience in both private and community mental health settings. Currently he has a therapy practice in Santa Barbara (www.psychologist-santa-barbara.com). While in Pittsburgh, he was co-founder of PsychoGuys, Inc. a narrative based, organizational development consulting company that worked with small business, non-profits, and educational institutions.

Transracial: a depth psychological case study of Rachel Dolezal

Sarah Nevin Welsh What it means to be an embodied and conscious person will be explored through a case study of the personal, cultural, and collective Jungian complexes of Rachel Dolezal. This case study will be based on the Netflix documentary, The Rachel Divide (2017), and also through studying her autobiography, In Full Color: Finding My Place in a Black and White World (2017). In 2015, it was discovered that Dolezal was born from two Caucasian parents, despite self-representations that she is African American. At the time of the discovery Dolezal was the president of the Spokane, Washington chapter of the National Association for the Advancement of Colored People (NAACP), leading Black Lives Matter protests, and being highly vocal about her struggles as a black woman. Despite public outcry, she continues to want person-of-color status today. Her determination to be perceived and acknowledged as a transracially-black woman makes her a natural focal point for discussions around race, racism, and racial identity—the complexes of race.

Studying Dolezal naturally brings to mind questions of meaning in symptoms and psychological phenomena. She provides an unusual perspective into shame and dissociation surrounding Whiteness. But it also raises valid considerations concerning the definition of transracial. The existence of Dolezal, and others like her, brings into questioning the inherent definition—the what-ness—of the word transracial. Also, it raises the question of privilege and who determines the meaning of transracial. My personal myth includes being an inter-racial adoptee, my outsides and insides do not stereotypically align— especially in the middle of the Midwest where I live and work. C. G. Jung, founder of Analytical Psychology, generously discussed his personalities #1 and #2. Or, when his insides did not match his outsides. As the modern world continues to deconstruct and blur boundaries and borders—how can we best hold and honor each other’s narratives?

References Brubaker, R. (2016). trans: Gender and race in an age of unsettled identities. Princeton, NJ: Princeton University Press. DiAngelo, R. (2018). White fragility: Why it's so hard for white people to talk about racism. Boston: MA: Beacon Press. Dolezal, R. (2017). In Full Color: Finding My Place in a Black and White World. Dallas: BenBella Books. Jung, C. G. (1959/1969). The archetypes and the collective unconscious (2nd ed.). H. Read, M. Fordham, G. Adler, & W. McGuire (Eds.), The collected works of C.G. Jung (Vol. 9.1) (2nd ed). Princeton, NJ: Princeton University Press. Jung, C. G. (1969). A review of the complex theory (R.F.C. Hull, Trans.). In H. Read, M. Fordham, G. Adler, & W. McGuire (Eds.), The collected works of C.G. Jung (Vol. 8) (2nd ed.). Princeton, NJ: Princeton University Press.

Sarah Nevin Welsh, MA, is a private practice psychotherapist in Indianapolis, Indiana. She is currently a doctoral-level student in the Jungian and Archetypal Studies program at Pacifica Graduate Institute. In 2018, Ms. Welsh’s article, “Archetype X: Visible and Invisible Otherness” was published in Psychological Perspectives.

Ressentiment: Its Phenomenology and Clinical Significance John White One of ’s most important contributions to philosophy and, I would suggest, to psychology is his description of the nature and creative potential of ressentiment. By ressentiment, Nietzsche refers to a specific psychological and emotional phenomenon: an intense, partially unconscious, and, in a sense, “structural” resentment, one which can become so potent and definitive an emotional force in the human psyche that it produces substantial deceptions in the person experiencing it, deceptions both about oneself and about the world. Indeed, according to

Nietzsche, ressentiment is “creative,” in that it can both produce false moralities by means of an inversion of values, but simultaneously deform one’s experiences to the point that that value inversion is experienced as authentic and valid. In this paper, I will argue that ressentiment, in Nietzsche’s sense, is an important and widespread clinical phenomenon. Indeed, I will suggest that what clinicians often describe simply as “anger” or “rage” is actually better understood as ressementiment and that this fact is important from a technical standpoint, since ressentiment has a definite essential structure, implying a definite approach to treatment. I will begin by offering a phenomenological description of ressentiment, with the help of phenomenologist Max Scheler. Though Nietzsche’s descriptions of ressentiment are helpful in certain ways, Scheler better articulates the nature of ressentiment phenomenologically and his analyses are far more useful clinically. Second, I will relate Scheler’s phenomenological descriptions specifically to Carl Jung’s understanding of the “feeling function.” The feeling function, according to Jung, is the locus of value experience; hence it is the primary locus also of ressentiment, as suggested by Nietzsche’s thesis that ressentiment creates deceptive and false value experiences. Finally, I will suggest some implications for treatment and some clinical examples.

References Huskinson, L. (2004). Nietzsche and Jung: The Whole Self in the Union of Opposites. Hoboken: Taylor & Francis Ltd. Jung, C. G. (1971). Psychological types. Collected Works, vol. 6, R. F. C. Hull, H. G. Baynes, & G. Adler (Eds.) Princeton: Princeton University Press. Scheler, M. (2007). Ressentiment. Milwaukee: Marquette University. White, J. (2012). Person and environment. Vital sympathy and the roots of environmental ethics. In M. Sanders & J. Wisnewski (Eds.), Ethics and Phenomenology (pp. 221-240). Lanham: Lexington Books.

John R. White, Ph.D. is a Jungian psychoanalyst and licensed professional counselor in private practice in Pittsburgh PA as well as Scholar-in-Residence at the Simon Silverman Phenomenology Center in the Gumberg Library, Duquesne University, Pittsburgh PA. Dr. White was a philosophy professor for twenty-plus years prior to becoming a Jungian psychoanalyst, specializing in phenomenology, environmental philosophy, philosophy of history, and ethics. His forthcoming book examines the clinical concept of adaptation in Robert Langs and Carl Jung and is entitled Adaptation and Psychotherapy. Langs and Analytical Psychology.