THE JUNGIAN THE JUNGIAN MYSTERY SCHOOL MYSTERY SCHOOL OVERVIEWPROGRAMME

OVERVIEW

26 JUNE 2021 Opening panel Murray Stein, Ann Chia-Yi Li, Roderick Main

3 JULY 2021 The Mystical Self in Jungian Psychology Prof. Leslie Stein

10 JULY 2021 and Mystical Experience Prof. Roderick Main

17 JULY 2021 Where the Golden Flower is Blooming: The Resonances of Daoist Alchemy and Jungian Psychology Ann Chia-Yi Li, MA

24 JULY 2021 The 10 Ox-herding pictures: How to Understand the Symbolic Meaning of This Famous Zen-Buddhist Picture Series Paul Brutsche, PhD

31 JULY 2021 Imagining the Imaginal: Jung and Corbin on the Imagination Tom Cheetham, PhD

7 AUGUST 2021 Jung and the Evolution of God: Christ, Abraxas, Phanes and the Coming New Aeon Dr. Lance S. Owens, MD

15 AUGUST 2021 Androgyneity in Kabbalah and Psychoanalysis Prof. Moshe Idel

21 AUGUST 2021 Beyond Night and Day: Parmenides on Being Prof. Dylan Futter

28 AUGUST 2021 Jung’s Mysticism: Living between Realms John Hill, MA

4 SEPTEMBER 2021 “An Opening in the Hedgerow”: Women’s Mysticism in the Christian Late Middle Ages Maria Grazia Calza, PhD

11 SEPTEMBER 2021 Jungian Psychology and the Alchemical Imagination Prof. , Ph.D., ABPP, FABP

18 SEPTEMBER 2021 Jung, India, and the Mysteries: The Origins of Eranos and Jung’s Indian Sources All Collins, PhD

25 SEPTEMBER 2021 Mysterium Coniunctionis: Jung’s Visionary Testament Murray Stein, PhD

A few live lecture times may vary depending on the time zone of the presenter, however most lectures will be held on Saturdays from 17h00 to 19h00 BST (GMT +1).

All lectures will be recorded for later viewing.

Applications and reading material will be distributed every Monday.

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ABSTRACTS

Jungian Psychology and the Mystical Tradition

Opening panel discussion with Murray Stein, Ann Chia-Yi Li, Roderick Main

Welcome and moderation by Stephen Anthony Farah, HOD, Centre for Applied Jungian Studies

The Mystical Self in Jungian Psychology

Presented by Prof. Leslie Stein

In most schools of psychology, the common term “self” refers to an integration of thoughts. William James explains: “What we mean by personal selves are thoughts connected as we feel them to be connected.” Jung however had a diferent concept of the Self as that which lies at the centre of psyche and is beyond ego consciousness. Its mystery gives it a transcendent quality and he compared it to the Hindu Atman, an aspect of the divine that dwells within us. It is the realisation of that mysterious Self within us, and observing that Self in all things, that is the goal of Jungian psychoanalysis.

Synchronicity and Mystical Experience

Presented by Prof. Roderick Main

Jung developed the principle of synchronicity—acausal connection through meaning—as an attempt to broaden what he considered to be the unnecessarily restrictive and culturally deleterious understanding of science prevalent in his day. Although not a primary focus of Jung’s writings on synchronicity, one phenomenon that such restrictive science seems particularly unsuited to explain is mystical experience. In this lecture, we shall consider what role Jung’s concept of synchronicity can play in accoun ting for mystical experiences. We shall first tease out some of the conceptual implications of synchronicity and then, in light of these implications, shall examine the mystical experiences Jung himself underwent following his heart attack in 1944, as recounted in Chapter 10 of Memories, Dreams, Reflections.

Where the Golden Flower is Blooming: The Resonances of Daoist Alchemy and Jungian Psychology

Presented by Ann Chia-Yi Li, MA

Jung encountered the Daoist treatise The Secret of the Golden Flower in 1928. He claimed that this treatise gave him the undreamed-of confirmation on his understandings about the circumambulation of the center and mandala. However, Jung did not explain further how the content of this treatise resonates with his thoughts. In this presentation, we will start with a short introduction on the background of this Daoist treatise The Secret of the Golden Flower, and on Jung's encounter with this Chienes tex t. We will mainly focus on the phenomenon of 'circumambulating the center.' These four images, which were placed into this text, will be taken as examples to formulate the Jungian process in terms of Daoist alchemy. We will retranslate and clarify specific Daoist alchemy terminologies to help support the arguments.

The 10 Ox-herding pictures: How to Understand the Symbolic Meaning of This Famous Zen-Buddhist Picture Series

Presented by Paul Brutsche, PhD

The 10 Ox-herding pictures illustrate the Zen-Buddhist path of awakening. They go back to an 800-year-old pictorial tradition and show the basic ideas of Buddhi sm in a very simple way. They represent the basic program of a spiritual path of experience. In the lecture we will study the 10 plates very carefully with the intention of translating their pictorial nmea ing into modern language. By using Jungian picture interpretation we may discover that these pictures speak to us deeply in spite of their great distance of time, culture and religion.

Imagining the Imaginal: Jung and Corbin on the Imagination

Presented by Tom Cheetham, PhD

Henry Corbin, C. G. Jung both place the Imagination at the center of human life. And yet their styles and orientations difer, sometimes radically. Understanding their diferencess i important because our fundamental assump tions about the nature and function of the Imagination afect how we in fact imagine and how we conceive of and interpret our imaginings. In 1949 Corbin made his first appeartance the Eranos a Conference. Jung was the dominant figure there until his death in 1961. Corbin, who would in 1954 replace Louis Massignon as Professor of Islam and the Religions of Arabia at the Sorbonne, was invited in his place, and from 1949 until his death in 1978 he was a speaker at almost every Eranos Conference. In this talk we will explore some of the basic diferences in their approach to the nature and function of the imagination and how these might afect our own practice.

Jung and the Evolution of God: Christ, Abraxas, Phanes and the Coming New Aeon

Presented by Dr. Lance S. Owens, MD

In : Liber Novus, and in the Black Book Journals, one encounters C. G. Jung struggling with his understanding the nature of divinity. The words Christ, Christian, and God are some of the most frequently encountered words i n Liber Novus. Jung sensed the image of God would undergo a transformation and renewal in the coming age, which he thought was then just beginning. Beginning intensely in the Black Book journal entries from early 1916 and continuing on through 1918, Jung struggles with his understanding of God, past and future. He questions his Soul, and She responds. He struggles with Her revelations. During early 1918, in an incredible series of dialogues, Jung records a xcompl r e evelation about nature of God, and the essential role of humankind in helping God become conscious. These revelations, spoken by his So ul, later became the theme of his book , published over three decades later. They reverberate throughout his mature writings. In this lecture, we will together delve into the evolution of God, as his Soul revealed it to Jung in Liber Novus and in the Black Books journals.

Androgyneity in Kabbalah and Psychoanalysis

Presented by Prof. Moshe Idel

Kabbalistic literature was influenced not only by rabbinic literature but also by Greek thought that helped introduce a wider understanding of er os. This lecture will address topics ranging from cosmic eros and androgyneity to the afnity between C. J. Jung and Kabbalah to feminist thought.

Beyond Night and Day: Parmenides on Being

Presented by Prof. Dylan Futter

Parmenides of Elea is, it is said, both the founder of logic and a prophet-healer who led souls to see cannot be said. He advances the first a priori deduct ive arguments in Western philosophy; and yet, he does not speak at all. His poem tells a story of a young man’s journey to the gates of Night and Day, and beyond, where a muse or Persephone, the goddess of the underworld, waits for him. “Taking his right hand in hers, kindly” (1.22-2), the Goddess tells of two routes available for thought: “the one – that it is, and that it cannot not be, / is the path of persuasion, for truth is its companion; but the other, that [it] is not and that [it] must not be/ this is a path wholly without report” (2.3-7). Yet since the road of non-being cannot be travelled, only one road—the road of Being—is left. And upon this road there are many signs: Being is un-generated for it cannot be born from non-being; it retains its character through division and cannot be delimited from without. It is eternal, changeless, undiferentiated, and whole (8.2-4). In this talk, I begin with an overview of Parmenides’ poem, before focusing on the relationship between the mythical motif of the hero’s story and the logical deductions about Being that charz acteri e the goddess’s revelatory speech. I give an account of the difculties that arise for understanding, not with a view to resolving them, but penetrating more deeply into the wisdom of the Eleatic sage.

Jung’s Mysticism: Living between Realms

Presented by John Hill, MA

Mysticism can be found in all cultures: from indigenous and folk religion, to the organized religions and would also include modern New Age spirituality. In order to limit the scope of this talk I will focus on the original quality of Jung’s mysticism. I will dwell on certain parallel and contrasting features of Jung’s mysticism with the Christian mystical tradition. I will propose that Jung’s mysticism is less about union with the Godhead but one that focuses on the intermediate realms between heaven an earth as expounded in Neo-Platonism and Persian mysticism. I will then focus on Jung’s concept of individuation and will outline its similarities and diferences with the various stages of mystic ascent oas utlined by Evelyn Underhill. Finally, I will focus on the mystical context that bridges the living and the dead, as found in Jung and mystics such as Swedenborg and Joa Bolendas. If time allows, I will speak about mystical dreams of people that I have worked with.

“An Opening in the Hedgerow”: Women’s Mysticism in the Christian Late Middle Ages

Presented by Dr Maria Grazia Calza, PhD

Carl Kerenyi asserted that in order to understand God (theos) we don’t need to introduce a known or unknown god-concept or an ‘idea of god’. All that we need, he says, is an experience, an encounter, “in which this word is s poken predicatively”. To be sure, the God of late medieval mystical women has lost the robe of a metaphysical concept or an abstraction to become an immediate experience of a love relationship. Their encounter with the Divine (always understood as Chri st, the Love-made-Flesh) was so emo tionally intense, intimate and even exclusive that it over-flowed their consciousness and transmuted it in a substantial way that was grounded in the body. Seen rather as a “nco tinuum with” than an “opposition to” their ordinary feminine experience of embodiment, Christ was often envisioned by them as feminine. Through this embodiment, these mystic women were able to birth and nurture a new, radical theology, a practical and directly experienced knowledge of God.

Jungian Psychology and the Alchemical Imagination

Presented by Prof. Stanton Marlan, Ph.D., ABPP, FABP

Jung came to understand alchemy not simply as a protoscience of chemistry but also as a psychological and symbolic art of transformation. Alchemy enriched his understanding of the unconscious and of the individuation process. The goal of alchemy and of Jung’s psychology ear intertwined. For Jung, the idea of the Self was resonant with the alchemist’s vision of the Philosophers’ Stone. In my lecture and seminar, we will explore this transformation process from its darkest depths in the alchemical Nigredo to its opening into the illuminated and mysterious goals of the Self and the Philosopher's Stone. These goals have parallels in a number of mystical and sacred traditions as well as in clinical pr actice. If there is time and interest, we can consider some of the archetypal connections to both these traditions and to the work of analysis.

Jung, India, and the Mysteries: The Origins of Eranos and Jung’s Indian Sources

Presented by All Collins, PhD

The question of ’s relation to European esotericism and Asian thought is still widely debated. In particular, his ambivalent—but always intense—relationship to India provides both an image of fear and one of deep attraction. Elaine Molchanov and I have found the Indian mythical trope of “poison and nectar” to sum it up neatly. India gave Jung the idea of two levels of the self, ego and deep Self (Sanskrit ahamkara and atman or purusha) as well as that of psychospiritual work to integrate the two by practices taken from his understanding of yoga and meditation (he called the process “individuation”). Europe before and after the Great War had sprouted schools of “mystery” and “wisdom,” including several that flourished in Ascona, Switzerland. Eranos developed from these in the life of Olga Froebe-Kapteyn who brought Jung in as the central guiding force or guru. The first meeting, in 1933 (the same year Hitler took power in Germany), was devoted to “Yoga and Meditation in East and West.” Much of the program centered on India. Eranos was part of a movement that aimed beyond the “daylight” (Enlightenment) world of science and rationality. Called “ culture” by Eugene Taylor, Jung was part of this movement at least from the time of his Red Book fantasies in 1913-1914. He balanced daylight and shadow but, I will argue, opted finally for the mystery (or mystical) side of the psyche.

Mysterium Coniunctionis: Jung’s Visionary Testament

Presented by Murray Stein, PhD

In his late work, Mysterium Coniunctionis, Jung gives an alchemical account of late stage individuation. The work is based on decades of thought and study. And it is grounded in Jung’s personal visionary experiences during his life-threatening illness, which are poetically described in Memories, Dreams, Reflections. Mysterium speaks of the culmination of a process begun at midlife and recorded in his Red Book. This lecture will outline the argument in Mysteriumr and some of examplese of the process as found in world literature and clinical work. Individuation is based on archetypal patterns of development that are evident in lives ancient and modern. The key to advancing the process with intent and conscious purpose lies in the practice of .

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“ But one thing you must know, the one thing I have learned is that one must live this life. This life is the way, the long sought after way to the unfathomable, which we call “divine”.

(C. G. Jung, The Black Books)

FACULTY

Murray Stein, PhD is a Training and Supervising Analyst at the International School of Zurich (ISAP-ZURICH). He was president of the International Association for Analytical Psychology (IAAP) from 2001 to 2004 and President of ISAP-ZURICH from 2008 to 2012. He has lectured internationally and is the editor of Jungian Psychoanalysis and the author of Jung’s Treatment of Christianity, In MidLife, Jung’s Map of the Soul, Minding the Self, Outside Inside and All Around and The Bible as Dream, Men Under Construction. The second volume of his Collected Writings, titled Myth and Psychology, has recently been published. He lives in Switzerland and has a private practice in Zurich.

Professor Roderick Main works at the University of Essex, UK, where he is Professor in the Department of Psychosocial and Psychoanalytic Studies and Director of the Centre for Myth Studies. He has a BA and MA in Classics from the University of Oxford and a PhD in Religious Studies from Lancaster University. He is the author of The Rupture of Time: Synchronicity and Jung’s Critique of Modern Western Culture (Brunner- Routledge, 2004) and Revelations of Chance: Synchronicity as Spiritual Experience (SUNY, 2007), editor of Jung on Synchronicity and the Paranormal (Princeton/Routledge, 1997), and co-editor of Myth, Literature, and the Unconscious (Karnac, 2013), Holism: Possibilities and Problems (Routledge, 2020), and Jung, Deleuze, and the Problematic Whole (Routledge, 2021).

Professor Les Stein is a Jungian Analyst in private practice in Sydney and an Adjunct Professor at the University of Sydney. Professor Stein is a graduate of the C.G. Jung Institute of New York and a member of both the New York Association for Analytical Psychology and ANZSJA. His books on mysticism and the Self include Becoming Whole: Jung’s Equation for Realizing God (New York: Helios, 2012, 2018), The Journey of Adam Kadmon: A Novel (New York: Arcade, 2001, 2012), and Working with Mystical Experiences in Psychoanalysis: Opening to the Numinous (London: Routledge, 2018) based upon interviews with 29 mystics in India, Cambodia, and New York. His next book is The Self in Analytical Psychology.

Ann Chia-Yi Li, MA is from Taiwan, where she studied Chinese Literature and English Literature. After her analytical training in Switzerland, Ann keeps a private practice in Zurich. She is a training analyst and a member of the Program Committee of International School of Analytical Psychology (ISAP Zurich). Her interest lies in the relationship between Daoist practice, Alchemy, and Analytical Psychology. She has an article published in 2018, 'The Receptive and the Creative: Jung's Red Book for Our Time in the Light of Daoist Alchemy,' in Jung's Red Book for Our Time: Searching for Soul under Postmodern Conditions, Vol. II, edited by Murray Stein and Thomas Arzt.

Paul Brutsche, PhD was born in 1943 in Basel Switzerland. He studied philosophy and psychology in Paris and Zurich, and received his PhD from the University of Zurich. He has practiced as a Jungian analyst since 1975. He is a former president of the C.G. Jung Institute in Küsnacht and founding president of ISAP International School of Analytical Psychology Zurich where he works as a lecturer, training analyst and supervisor. He is lecturing and publishing in Switzerland and abroad on picture interpretation, symbolism in art and questions of creativity.

Tom Cheetham, PhD is the author of five books on the imagination in psychology, religion and the arts, most recently Imaginal Love (2015), and a book of poems, Boundary Violations (2015). He compiled the bibliography of archetypal psychology for ’s Archetypal Psychology: A Brief Account and is editor of volume 11 of the Uniform Edition of Hillman's works, On Melancholy (forthcoming). He is a Fellow of the Temenos Academy in London and teaches and lectures regularly in Europe and the US.

Dr Lance S. Owens is a physician in clinical practice, and an historian with focused interest in Gnosticism and the Western visionary traditions. For two decades he has served on the clinical staf of the University of Utah, specializing in Emergency Medicine. He has lectured and written extensively about the history of C. G. Jung; he also now serves on the editorial board of the Journal of the C. G. Jung Institute of Los Angeles, Psychological Perspective. Many publications by Dr. Owens are available online at academia.edu, and researchgate.net.

Professor Moshe Idel is a Romanian-Israeli historian and philosopher of Jewish mysticism. He is Emeritus Max Cooper Professor in Jewish Thought at the Hebrew University, Jerusalem, and a Senior Researcher at the Shalom Hartman Institute. In 1999, Idel was awarded the Israel Prize for excellent achievement in the field of Jewish philosophy, and in 2002 the EMET Prize for Jewish Thought. In 2003, he received the Koret Award for Jewish philosophy for his book Absorbing Perfections. He has been conferred honorary doctorates by the universities of Yale, Budapest, Haifa, Cluj, Iasi, and Bucharest. In 1993, he received the Bialik Prize for Jewish thought.

Professor Dylan Futter is an Associate Professor in Philosophy at the University of the Witwatersrand in Johannesburg. He works primarily in ancient Greek philosophy, especially Plato and Socrates. He has published widely in accredited journals, including the Journal of the History of Philosophy, Apeiron, and Dialogue; his book manuscript, Socrates’ Search for Wisdom, is contracted by Routledge. In his spare time, he hangs out with his family and pooches, jogs, and plays tennis.

John Hill, MA received his degrees in philosophy at the University of Dublin and the Catholic University of America. He trained at the C.G. Jung Institute, Zurich, has practiced as a Jungian analyst since 1973, and is a Training Analyst of ISAP Zurich. For seven years he was academic director of ISAP’s annual conference, The Jungian Odyssey. He is IAAP Liaison to Georgia and took up acting, playing leading roles in performances on The Jung/White Letters, The Jung/Neumann Letters and The Red Book. He has lectured internationally, and his publications include papers on: The Association Experiment, Dreams, Trauma, Celtic Myth, James Joyce, and Christian Mysticism. His first book was published in 2010: At Home in the World, Sounds and Symmetries of Belonging.

Maria Grazia Calzà, PhD grew up among the olive trees of Northern Italy. After a diploma in Art Restoration, she continued her studies at the Albert-Ludwigs-University of Freiburg, Germany receiving a MA and later a PhD in Medieval History, Theology, and Psychology. She has written a book on the role of the body in the mysticism of the first Beguine, Marie d'Oignies, has published various articles and lectured internationally on the topic. She graduated from the International School of Analytical Psychology (ISAP) in Zurich. Dr. Calzà works at Lake Garda as a Philosophical Counselor and Jungian Psychoanalyst and is a co-founder of the Embodied Jung Conference to be held in late summer 2021.

Stanton Marlan, PhD is an American clinical psychologist, Jungian psychoanalyst, author, and educator. Marlan has authored or edited scores of publications in Analytical Psychology (Jungian Psychology) and Archetypal Psychology. Two of his more well-known publications are The Black Sun. The Alchemy and Art of Darkness and Archetypal Psychologies: Reflections in Honor of James Hillman. Marlan is also known for his polemics with German Jungian psychoanalyst and the latter's Neo-Hegelian and Heideggerian developments of Jungian analysis. Marlan co-founded the Pittsburgh Society of Jungian Analysts and was the first director and training coordinator of the C. G. Jung Institute Analyst Training Program of Pittsburgh. Currently, Marlan is in private practice and serves as Adjunct Professor of Clinical Psychology at Duquesne University, Pittsburgh, Pennsylvania, USA.

Al Collins, PhD is a practicing clinical psychologist and student of Indian and Jungian psychologies and spiritual philosophies. He holds PhDs in both psychology and Indian culture, and has taught at several universities including Pacifica Graduate Institute, California Institute of Integral Studies, the University of Alaska, and Alaska Pacific University. His book Fatherson: A Self Psychology of the Archetypal Masculine was published by Chiron, and he later guest edited with wife Elaine Molchanov, IAAP, the Spring issue devoted to “Jung and India.” He has published over 30 articles and lectured widely at conferences and university departments in the US and Europe. He is currently working on film studies, Samkhya-Yoga practices of the Self, and a book on culture seen as “World Three” mediating between everyday sufering (duhkha in Sanskrit) and transcendent bliss.

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