Abstracts Enchantment and Disenchantment: The Psyche in Transformation

Enchantment and Disenchantment:

The Psyche in Transformation

:

Regional Conference of the International Association for Jungian Studies

The International Association for Jungian Studies 1 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation

The International Association for Jungian Studies presents its Inaugural Regional Conference Enchantment and Disenchantment: The Psyche in Transformation Dr. Roderick Main

July 15th‐16th 2011 Title: Enchantment, disenchantment, re‐enchantment: C. G. Jung in a secular age The School of Oriental and African Studies, Abstract: University of London, Thornhaugh Street, Russell Square, London WC1H 0XG Disenchantment (Entzauberung, ‘de‐magification’) has been an important recurring theme in sociology, as part of the broader secularisation discourse, since Max Weber famously announced the ‘disenchantment of Keynote Speakers and Workshop Leaders the world’ in his 1918 lecture on ‘Science as a Vocation’. The term implies a prior state of enchantment from which the modern world has become Dr. Wolfgang Giegerich removed, and it has prompted a variety of claims of, attempts at, or calls Title: The Disenchantment Complex: C.G. Jung and the modern world. to re‐enchantment. In a more psychological register and in different terminology, these states of enchantment, disenchantment, and re‐ Biographical note: enchantment also figure prominently in the work of C. G. Jung, a thinker who claimed to have ‘no sociological intentions whatever’ and who in turn Wolfgang Giegerich, PhD, is a Jungian analyst who after many years in has been almost comprehensively ignored by sociologists. In this paper, I private practice in Stuttgart and later in Wörthsee, near Munich, now lives consider whether the discourse of disenchantment can in any way in Berlin. He has lectured and taught in many countries. His publications in illuminate the work of Jung, be illuminated by it, or provide a site for the several languages, include numerous books, among them The Soul’s closer engagement of Jungian thought with sociology. In order to view Logical Life: Towards a Rigorous Notion of Psychology (Peter Lang, 1998; Jung’s work in relation to a more current account of disenchantment, I 4th ed. 2007), and the four volumes of his Collected English Papers: The draw primarily not on Weber but on Charles Taylor’s A Secular Age (2007) Neurosis of Psychology, Technology and the Soul, Soul‐Violence, and The as well as some critical responses to it. Taylor’s repudiation of ‘subtraction Soul Always Thinks (all published by Spring Journal Books). story’ accounts in which the removal of enchantment discloses the true (secular) reality that was always there; his depiction of the ‘immanent frame’ in which we live, with its different ‘spins’ either closed or open to the transcendent; and his evocation of the ‘cross pressures’ between these spins to which modern persons are subject – these, I argue, all help to make better sense of Jung’s complex, equivocal engagement with the sacred. At the same time, the case of Jung’s psychology suggests the need

The International Association for Jungian Studies 2 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation for some modifications to Taylor’s account of disenchantment, especially Jung wrote strongly against promiscuity in 1930 (CW10: para 958, through confounding Taylor’s discussion of the ‘therapeutic turn’ of originally entitled 'Your negroid and Indian Behaviour'). He called it an modernity. Finally, I argue that in Taylor’s account of disenchantment one 'American sex problem', and adding that 'as a consequence the individual of the principal factors responsible for Jung’s disregard by sociologists – his rapport between the sexes will suffer'. 'Easy access' never leads to 'the genuine openness to the possibility of the transcendent – finds a values of character'. Promiscuity (in present‐day Americans) 'tends framework in which it becomes intelligible, creditable, and even useful for towards sexual primitivity, analogous to the instability of the moral habits social analysis. I conclude not that Jung is straightforwardly committed to of primitive peoples, where under the influence of collective emotion, all a sacred source of enchantment but that he holds a difficult, continually sex taboos instantly disappear'. adjusted tension between the sacred and the secular that allows the multidimensionality of individual and group experience to be more fully Biographical note: disclosed, explored, and engaged. Andrew Samuels is Professor of Analytical Psychology at Essex and holds Biographical note: visiting chairs at new York, London and Roehampton Universities. He works internationally as a political consultant. Training Analyst, Society of Roderick Main, PhD, is Director of the Centre for Psychoanalytic Studies at Analytical Psychology. Founder member IAJS. Co‐founder Psychotherapists the University of Essex. He is the author of The Rupture of Time: and Counsellors for Social Responsibility. Chair, UK Council for Synchronicity and Jung’s Critique of Modern Western Culture (Brunner‐ Psychotherapy. Former Hon Sec IAAP. His books have been translated into Routledge, 2004) and Revelations of Chance: Synchronicity as Spiritual 19 languages. Experience (SUNY, 2007) and the editor of Jung on Synchronicity and the Paranormal (Routledge and Princeton, 1997).

Professor Paul Bishop

Professor Andrew Samuels Title: Disenchantment and the Crisis of the Humanities: Or, Has The Magic Really Gone From the “Ivory Tower”? Title: Promiscuities: Psychological, Political and Spiritual Perspectives ‐ with a Note on Hypocrisy Abstract:

Abstract: According to Stanley Fish, in the USA the crisis of the humanities has “officially arrived”; for Gregory Petsko, senior university managers have A great deal of psychological thinking and social organisation is based on struck a “Faustian bargain” with their state funders; while, over here, the fact and the imago of 'the couple'. Hence the notion of promiscuity is Anthony Grafton has spoken of “the disgrace of the universities” in Britain; interesting for its contrariness. Andrew will discuss the recent history of James Vernon has announced “the end of the public university in England”; promiscuity, from the 'sexual revolution' of the 1960s to today's and Simon Head warns of “the grim threat to British universities.” So to 'polyamory'. There are some interesting spiritual and clinical aspects to speak of disenchantment in universities in the UK (and around the world) consider. Personal experience, though not foundational, is also important. would seem an understatement at best. Yet the notion of disenchantment

The International Association for Jungian Studies 3 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation can also offer us a useful tool to diagnose the current climate in higher notably in the French tradition), a possible source of hope, and an education and to analyze this “crisis” in depth —and in terms of “depth opportunity to “re‐enchant” the future of education? Is there, to use psychology.” Jung’s suggestive phrase, a “saving thought” that can reinvest with magic the quadrangle and concrete tower‐block alike? If so, what might it be? For the concept of disenchantment, usually associated with Max Weber, has a complicated filiation that goes back to the German eighteenth Biographical note: century. Subsequently, in the nineteenth century Nietzsche intensified this classical sense of despair at the loss of the ancient world, whose Paul Bishop is Professor of German at the University of Glasgow. His philological, philosophical, and even scientific achievements he lavishly publications include Analytical Psychology and German Classical Aesthetics praised. And disenchantment remained a conceptual reference‐point for (2007‐2008), Jung’s “Answer to Job”: A Commentary (2002), and other Jung when he wanted to describe the condition of the modern world, as he studies on aspects of analytical psychology. Forthcoming studies include saw it; most recently, the term has been taken up in the thought of Marcel Reading Goethe At Midlife: Ancient Wisdom, German Classicism, and Jung Gauchet. (published by Spring) and a collection of papers entitled The Archaic: The Past in the Present (published by Routledge). With reference to the current debate surrounding the humanities in the West, this paper draws on subsequent theoretical explorations of disenchantment to analyze what numerous observers describe as the “crisis” of our universities. Engaging both Jungian thought and the Frankfurt School to understand the psychological dynamics of

“disenchantment” as experienced on campus, it investigates Adorno’s notion of the “totally administered society,” and — more broadly — surveys some of the arguments proposed to explain this decline, drawing on the work of such academic commentators as (among others) Bill Readings (The University in Ruins), Kenneth Westhues (The Envy of Excellence), Konrad Paul Liessmann (Theorie der Unbildung), and Martha Nussbaum (Not For Profit).

While the seriousness of the current cuts in funding is beyond question, is it possible to move beyond, on one hand, the lamentation and hand‐ wringing nostalgia for a long‐lost past, and, on the other, what some have termed a “new managerialism” that inhabits an acronym‐ridden climate of control? Can we discern, in what is undoubtedly a political and an economic problem, the contours of a psychological crisis, whose resolution cannot ignore the archetypal dimension of the collective soul? More important: can we discern, with recourse to the work of Jung (and others,

The International Association for Jungian Studies 4 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation

Speakers (in Alphabetical Order) “And so it is with the hand that guides … the brush, the foot that executes the dance‐step … a dark impulse is the ultimate arbiter of the pattern Ann Addison precipitat[ing] itself into plastic form … Over the whole procedure there seems to reign a dim foreknowledge not only of the pattern but its Title: A Dark Impulse meaning. Image and meaning are identical; and as the first takes shape, so the latter becomes clear.” [Jung 1947, para. 402] Abstract: Applied to the analytic relationship, he describes his ‘method’ as: Jung held a monistic view of body and mind, seeing them as different aspects of the same unity rooted in a psychoid unconscious, a deeply “… a purely experiential process in which … doctor and patient form a unknowable aspect of the human organism. symptosis or a symptoma – a coming together – and at the same time are symptoms of a certain process …” [Jung 1947, para. 421] In his paper On the Nature of the Psyche (1947), starting from a hypothesis of psychoid processes at both ends of the psychic scale of the perceptual In the present paper, I want to re‐visit these ideas in the light of the system, he discusses the origins of his concept in the history of vitalism and publication of the Red Book, in order to set Jung’s ideas in a new context the work of the biologist Hans Driesch. He uses the term ‘psychoid’ in a and to develop a critique of his views, which can be applied in thinking variety of different ways, employing it to describe quasi‐psychic processes about the implications for analytical psychology today. of the non‐differentiated psyche, and variously referring to the psychoid unconscious; the psychoid reflex‐instinctual state; psychoid processes that In this respect, I want particularly to look at the notion of individuation as a set in where instincts predominate and that pertain to elements incapable process of integrating unconscious contents into consciousness, and its of consciousness; unconscious psychoid functions of whose existence we links with what Jung describes as the ‘almost unbridgeable’ gap between only indirectly have knowledge; and, the real nature of the archetype collective consciousness and the collective unconscious. It seems to me being irrepresentable and transcendent, on account of which he calls it that this is a telling description of the malaise of the present time, and I psychoid. shall be referring to cultural artefacts and the work of various artists by way of illustration of the theme of this conference and the comments that Jung attributes a role to psychoid processes in the generation of creative Jung has to make on the creation or destruction of meaning. fantasy, meaning‐making, the process of individuation and the nature of the analytic relationship itself. He indicates that when an individual Biographical note: elaborates on his unconscious imagery by giving free reign to his fantasy through drama, dialectic, music, dancing, painting, drawing or modelling, PhD Candidate, CPS, University of Essex; SAP Professional Member for example, we witness a spontaneous manifestation of an unconscious process, which he termed individuation: ______

Lawrence Alschuler

Title: The Politics of Re‐enchantment: Political Islam as an ‘Unconscious Religion’

The International Association for Jungian Studies 5 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation

Abstract: The rise in single parent parenting in conjunction with a rise in infertility rates and an increase in the use of Assisted Reproductive Technology (ART) Following Jung’s seminal ideas in The Undiscovered Self , Edward Edinger, by older women lead me to identify a narrative shift in women at midlife in Ego and Archetype, designates as “unconscious religion” the that I coined as a pregnant pause 1. My PhD research engages with psychological role played by political movements when religious unconscious processes, individual and collective complexes, made up of institutions cease to provide containers for the spiritual strivings of images and ideas, gathering emotional tone around delayed motherhood. individuals. This could as well be called “false re‐enchantment.” I include Islamism, also known as political Islam, as a political movement. Edinger’s If technology now stands in for ‘other’ it is easy to see how a rise in divorce description of unconscious religion closely resembles the experience of a rates and a fall in the number of marriages between 1972 ‐2004, coincides young British‐born Muslim, Ed Husain, in The Islamist: Why I Joined Radical with an increased drop in fertility rates in the same period2. This translates Islam in Britain, What I Saw Inside and Why I Left. In this paper I trace to a forecast that 22% of women born in 1990 or later in the UK will not Husain’s path from false re‐enchantment by political Islam to genuine re‐ have children (ibid). enchantment by Sufism. Edinger envisages four possible alternative consequences for the individual whose church ceases “to carry the Has scientific medicine cut us off from experiencing the body through 3 projection of the Self:” adherence to an unconscious religion, inflation, feelings and emotions ? What is the culture saying that cannot be alienation, and individuation. Unexpectedly, I find in the case study of The expressed another way? What opposites have been held in tension Islamist that Husain experiences all four possibilities in sequence. The awaiting a transcendent symbol, such as the archetype of the child? Where paper concludes on a note of optimism in that Husain abandons his is shadow? Is re‐enchantment with a union of opposites a logical outcome fanatical “reverence” for Islamism as an unconscious religion. for the soul?

Biographical note: Jungian canon has a dialectic tradition of addressing oppositional polarities as if they were seeking union. Jung’s preference for gendering opposites Retired Professor of Political Science, University of Ottawa, Canada has made processes of thinking and feeling part of gender performance, relegating animus to a denigrated position and anima to an exalted ______position. I propose this is the intersection of convergence and divergence Maryann Barone‐Chapman, Dip Psych UKCP Reg. MSc (BAP‐JA)

Title: Disenchantment With The Union of Opposites 1 Barone‐Chapman, M. (2010) “Pregnant Pause Procreative desire, reproductive Abstract: technology and narrative shifts at midlife” in Body, Mind and Healing After Jung, Edited by Raya A. Jones London: Routledge

2 Dixon & Margo (2006) ) Population Politics The Institute for Public Policy Research (UK think tank, Chris Powell Chairman) 3 Redfearn, J. (1985) My Self, My Many Selves London: Karnac

The International Association for Jungian Studies 6 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation between Jungian and Queer theories. Both value emergence and fluidity an Empty Space: an investigation of primordial affects and meaning making as a process toward becoming. Purpose and meaning in Jungian thought processes in repeated use of ART” (2007, Journal of Analytical Psychology: comes from a dialogue of opposites, conscious and unconscious, but too 52:4) and is currently preparing a chapter for a book on Alchemy edited by often the principle of ‘masculine’ and ‘feminine’ is concretized as an Dr. Dale Mathers (IAAP). Maryann has a private practice in London. “ought” and “is” 4. This is where Queer theory diverges from Jungian theory in its’ use of discourse analysis and linguistics as a rhetorical Helena Bassil‐Morozow dialogue about gender to analyse the use of words for meaning, as words indicate (gender) performance. Title: ‘He Made Me Do It’ – Enchantment, the Trickster and the Therapy of Disorder in Contemporary Comedy Queer is in effect the androgyne concluding Jung’s alchemical opus. The problematic of this opus is the assumption of the heterosexuality of a Sol Abstract: King and a Luna Queen. Through case examples and an overview of my research at Cardiff University School of Social Sciences, I raise the question Tricksters are often presented in contemporary film as enchanting and of how the ‘technological unconscious’5 has acculturated disenchantment mesmerising creatures, causing protagonists to lose control over their with a union of opposites, creating a Sol Queen and Luna Queen in delayed bodies, minds and lives. The trickster’s task in narratives is to drag motherhood. 6 protagonists through a series of transformations, which involve pushing them over the threshold and into the liminal zone, then guiding them Biographical note: through the liminal zone, and, finally, restoring their ‘normality’ by shoving them over the boundary and into the world of ‘reality’. For the duration of Maryann Barone‐Chapman, MSc.(BAP‐JA), Dip Psych is an Analytical the liminal period protagonists have either none or limited control over Psychologist and member of the Association of Jungian Analysts. Her their minds and bodies. They are ‘possessed’ by the trickster who makes Doctoral studies at Cardiff University’s School of Social Science involve them do stupid things against their conscious will and moral principles. explorations of women’s unconscious use of their bodies and how these They have crossed the boundary between fantasy and reality; between interface with complexes of the collective unconscious. Previous consciousness and the unconscious. Using clips from Ate de Jong’s Drop publications include “Pregnant Pause: Procreative desire, reproductive Dead Fred (1991), Chuck Russell’s The Mask (1994), Peter Segal’s Anger technology and narrative shifts at midlife” in Body, Mind and Healing After Management (2003) and Peyton Reed’s Yes Man (2008), I will outline the Jung, Edited by Raya A. Jones 2010 London: Routledge, “The Hunger to Fill transformative process through which the protagonist is guided by the trickster. In some contemporary comedies, the controversially therapeutic purpose

4 of the trickster principle is stated openly. In several trickster films – among Hume, D. (1740/2003) A Treatise of Human Nature Mineola, NY: Dover them Yes Man (2008) and Anger Management (2003) – the professional 5 Rutsky, R.L. (1999) High techne: art and technology form the machine aesthetic to who is supposed to be the specialist on personal problems is actually a the posthuman Minneapolis, MN: University of Minnesota Press cheeky charlatan and a mesmerist who turns the life of the protagonist upside down and then renounces responsibility for his actions. These tricksters play the role of charming but dangerous ‘psychotherapists’. They

The International Association for Jungian Studies 7 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation heal by irritating the wound and driving the patient to the point of crisis (or visions fall into two categories: eruptions of unconscious projections into catharsis). After catharsis arrives the denouement – time of reflection. space that do not have substantiality and those that do. Trickster’s therapy is the therapy of ‘facing the truth’ based on the careless exposure of repressed psychic material. Reckless as it is, this kind of Both types of vision experiences are numinous and engender meaning for therapy ‘heals the split’ and makes the isolated protagonist connect with those who experience them. That meaning is either defended against or others. welcomed depending on whether the numinous energy and the images are experienced as positive or negative. When it is negative, it may lead to In trickster narratives, the ‘therapeutic’ disorder, brought about by the psychosis. When positive, it is often a deeply felt religious experience. crossing of the boundary between consciousness and the unconscious (as well as by rejection of the societal rules and ‘accepted’ forms of behaviour) Even so, Jung’s view was that modern humanity would generally symbolises transformative de‐normalisation (or de‐normalisation for the experience spontaneous phenomena as “dreams and fantasies and purpose of transformation). The turbulent change acquired during the neurotic symptoms…and would devalue them.” Was he right? This paper liminal period is incorporated into everyday experiences and then used for explores the experience of waking visions in contemporary life, their role in further development and progression. increasing conscious relatedness between the ego and the self, and their dynamism for transformation, which helps to propel the individuation Marybeth Carter process.

Title: Spontaneous Waking Visions: The Experience of Psychic and Biographical note: Transpsychic Phenomena Clinical Intern, C.G. Jung Institute of Los Angeles; Doctoral Candidate, Ph.D. Abstract: Clinical Psychology program, Pacifica Graduate Institute

This paper explores the experience of spontaneous waking visions and Philippe Dauphin their relationship to the individuation process. Spontaneous waking visions were an interest for Jung as early as 1919 at the beginning of his career. In Title: Jung as re‐enchantment in New Age religion his view, spontaneous waking visions are not associated with the person’s ego‐complex. He proposed that they have their own unconscious material Abstract: that incubates for some time. Due to the energy of the incubation, they Ever since Max Weber coined his famous concept of disenchantment, the eventually project into space and are perceived as if they were their own discourse on the role of religion in the modern society has focused on object, because the person’s ego‐complex has not yet associated with the either proving or disproving his hypothesis. However, in recent years it has autonomous complex from which they came. Later, in 1948, Jung’s become increasingly clear that the use of notions like disenchantment, viewpoint expanded to include the perspective that some spontaneous secularization and rationalization as absolute, fixed terms does not waking visions may be more than just psychological in nature. He stated adequately reflect the position of religion and the spiritual in the present that ethereal beings, a type of waking vision, probably have some type of age. Concepts like secularization and disenchantment have proven to be substantiality that emerges from an underlying transpsychic reality that neither identical nor necessarily related to each other. And while it is true connects with the psyche. From this perspective, spontaneous waking

The International Association for Jungian Studies 8 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation that (especially in Europe) there has been a rise in skepticism about the light of the equal opposition of the New Age towards what is viewed as religion and disengagement from institutional churches, this does not the current dominant ideology: scientific materialism. mean that the role of the spiritual in the individual lives of people has ceased. Biographical note:

Religion has retreated more and more into the private sphere and a new Independent researcher sense of spirituality and the sacred has emerged. Nowadays, for many, religious institutions are considered to be false, and bricolage (taking Malcolm Davy‐Barnes whatever suits from a variety of traditions) dominates as a new religious and spiritual trend. Due to deinstitutionalization, religion has become Title: The Enchantments of Dr. Hofmann more fragmented and it increasingly serves as a ground for the Abstract: preservation of individual identity. Religion has come to mirror a consumer’s choice: while in the past God chose us, now we choose God. Walking in the Swiss countryside a young Albert Hofmann (1906‐2008), And although we should be careful to apply this theorem to all established experienced a number of mystical moments that he called ‘enchantments’. religion, it does poignantly characterize a movement like the New Age, He wrote of “everything appearing in an uncommonly clear light; the which Jung influenced decisively. spring forest radiated in the splendour of a peculiar, heartfelt beauty, as if it wished to encompass me in all its glory”. Such experiences gave Albert Regarding Jung, his concept of synchronicity has been recognized as a the desire to study the structure and essence of the material world; which personal attempt at re‐enchantment, and it is precisely this concept that he sought through a career in research chemistry. After studying in Zurich, New Age heralds as a fundamental law of nature. For New Agers, he specialised in the medicinal constituents of the plant world at the synchronicity thus serves as another welcome aid in claiming the essential Sandoz laboratories in Basel. In 1943 whilst in the course of systematic analogy between physics and spirituality, which finds its highpoint in the research for a circulatory stimulant, he ‘accidentally’ discovered the vision celebration of quantum mechanics as proof for a variety of para‐ inducing capabilities of his working compound; LSD‐25. A series of self‐ psychological beliefs. Furthermore, New Age tends to interpret Jungian experiments followed. These showed that it was a psychoactive substance terms very loosely, and sees individuation and archetypes as permits to with extraordinary properties and potency; which provided a perception of choose any God and identify with it as long as it benefits the inner, a seemingly deeper reality and promoted a feeling of oneness with nature. psychological health. Jung’s own frequent warnings about the inherent dangers of the unconscious are thereby ignored, as are other aspects of his This presentation will look at Jungian perspectives of the psychedelic thought and writings. experience and introduce some of Dr. Hofmann’s own philosophical writings which may contribute to an understanding of the nature of This paper therefore attempts to look at the use of Jungian notions, enchantment and re‐enchantment. particularly that of synchronicity, and that of Jung’s figure as means to re‐ enchant the worldview in New Age thought. The degree to which the New Biographical note: Age is correct in its assessment and use of Jung is of course another question, but it reflects a large part of Jung’s cultural heritage, especially in

The International Association for Jungian Studies 9 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation

Malcolm Davy‐Barnes works as a Lead Adult Psychotherapist in an NHS had no interest in the much longer section about the mechanical doll, Mental Health Trust. He is registered with the UKCP Council for Olimpia, a selectivity for which a great many psychoanalytic critics have Psychoanalysis and Jungian Analysis. He gained an MA with distinction in long taken him to task (e.g. Wright, 1984, 146). Even so, rapidly Jungian & Post Jungian Studies and later taught on the scheme at the approaching its centenary year, his essay on “The Uncanny” continues not University of Essex, as a Fellow only to dominate literary discussion about this text but also to influence on‐going debate about the uncanny. Somewhat surprisingly, apart from Raya Jones (2010 and forthcoming), who has explored a parallel between the uncanny and the numinous, there have been few major Jungian/post‐ Terence Dawson Jungian contributions to either of these debates.

Title: The Perils of Enchantment: Re‐Reading E. T. A. Hoffmann’s ‘The Even so, “The Sandman” cries out for such an approach. Like many of Sandman’ Hoffmann’s tales (e.g. “The Golden Pot”, one of Jung’s favourites and with which it has often been contrasted), “The Sandman” rests on a tension Abstract: between opposites. In this paper I take a post‐Jungian Perspektiv to some of the story’s defining issues: the tension between a credible social world All enchantment is a form of possession: it describes a condition in which and the world of the imagination, Nathanael’s various forms of individuals find themselves without having consciously sought it and yet enchantment by Coppola, Coppelius/the sandman, and Olimpia, the nature from which they experience no desire to be freed. It can invest a person’s of the fear he experiences on meeting Coppola/the nature of his life with significance (love, religious belief); but it can also bring about such fascination with Olimpia, the significance of the two opposite theories of a massive change in the personality that the individual effectively becomes the imagination proposed by Nathanael and Clara and how these relate to a different person (revenge, fanaticism). Few writers have explored the a theory of literary creativity. My objective is not only to indicate how a tension between these two opposite forms of enchantment more post‐Jungian approach might contribute to current discussion about this intriguingly than the German Romantic writer E. T. A. Hoffmann (1776‐ text, but also to draw out the theoretical implications of Hoffmann’s 1822). ‘The Sandman’ (1816) is one his best‐known stories. This is partly exploration of the perils of enchantment. because in late nineteenth‐century France it gave rise to two perennial favourites of the ballet and opera repertoire: Delibes’ Coppelia (1870), and Biographical note: one of the self‐contained acts of Offenbach’s Les Contes d’Hoffmann (1881). And partly owing to the enormous impact of the short but crucial Terence Dawson is an Associate Professor of English Literature at NTU, section that Freud devoted to it famously in his essay on ‘The Uncanny’ Singapore. He is the author of The Effective Protagonist in the Nineteenth‐ (1919). Century British Novel (2004), and with Polly Young‐Eisendrath, co‐editor of The Cambridge Companion to Jung (1997; 2nd ed. 2008). One of the most interesting aspects of “The Sandman” is its depiction of how a childhood trauma is reactivated, bringing about a violent change in the personality of the main character which leads inexorably to his death. Small wonder that Freud chose to write about it: he was interested, however, only in the short section of the narrative about the sandman. He Stephen Diamond, PhD

The International Association for Jungian Studies 10 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation

Title: UFO’s, Close Encounters, and the Cry for Meaning: Jungian, metaphysical phenomena, once science dissects, analyzes and Existential and Religious Reflections on the "Flying Saucer" Phenomenon mechanistically explains such mysteries, their numinous, spiritual, potentially healing power is deadened or lost. Like religion, faith in the Abstract: reality of UFO’s provides something greater than ourselves to believe in for those in desperate need of more enchanted, spiritually meaningful lives. C.G. Jung once said: "Man cannot stand a meaningless life." Here, he presages and echoes existential analysts like Otto Rank, Viktor Frankl and Today, more than fifty years since the original publication of Jung’s Rollo May. Psychologically speaking, enchantment is synonymous with psychological study of UFO’s, this enigmatic mystery remains both vital and meaning: Disenchantment is a type of disillusionment, and pertains to an fascinating: If UFO’s are objectively real, what does their persisting existential loss of meaning, i.e., meaninglessness. In 1958, the year Jung rd presence on this planet signify? And, if they are not real in any physical celebrated his 83 birthday and three years prior to his death, he sense, mere mirages, misperceptions or misinterpretations, fantastic published a highly controversial work about UFO’s, which at that time figments of our fertile, wish‐fulfilling and meaning‐making imagination, were popularly referred to as "flying saucers." Later titled Flying Saucers: A what does this say about us? In this paper, the author ponders the UFO Modern Myth of Things Seen in the Sky (Princeton University Press, 1979), phenomenon from Jungian, existential and religious perspectives, in an Jung’s concern as a psychiatrist was less whether or not these UFO’s effort to discern its archetypal and contemporary psychospiritual objectively, physically or materially exist than with their subjective, significance. phenomenological inner reality, personal and collective psychological meaning and spiritual significance. Biographical note: There is no doubt that the direct experience or "close encounter" with UFO’s is subjectively similar to other miraculous events recorded in Clinical and Forensic Psychologist, Los Angeles; Co‐founder and Director, religious history, like Moses seeing the burning bush on Mt. Sinai, Existential Psychotherapy Center of Southern California visitations by angels, ghosts or a god’s physical manifestation on Earth. I would argue that, in this scientific, rationalistic, materialistic age of Stephen Farah disenchantment, we need, even crave such dream‐like visionary phenomena: UFO’s, whatever they really are or are not, from wherever the Title: Apocalyptic Premonitions: A Jungian Perspective come and the purpose, if any, of their presence, remind us that there is still much we don’t know about ourselves and our environment. That there Abstract: are far greater powers at play in the universe, for better or worse. And that, Shortly before his death, Jung spoke of a coming apocalyptic era: the ‘last luckily, we are still capable of experiencing something that lifts us out of fifty years of humanity’. The fiftieth anniversary of Jung’s death is an our everyday, mundane, ordinary, banal reality and reminds us, of only appropriate time to contemplate the nature of that intuition, to examine momentarily, what it means to be fully, ecstatically alive in a universe filled the synchronistic manifestation of the apocalyptic myth at this time and, with beauty, mystery, terror, danger and wonder. Indeed, it is precisely the further, to consider these in light of the disenchantment of modernity and profoundly mysterious and mythic nature of UFO’s that, like dreams, the failure of the project of re‐enchantment. makes them so psychologically powerful. As with all natural or

The International Association for Jungian Studies 11 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation

The Lacanian philosopher and popular intellectual, technology, the information explosion and the religious backlash against Slavoj Žižek, in 2010 published the book, Living in the post‐modernity evident in the world in our time. At the end of our first End Times, addressing what he sees as the critical state of the global decade of the twenty‐first century we might say that the soul, tired of community. The Mayan calendar ends on 21 December, 2012, and the modern man’s ineptitude for finding it, has, as Jung intuited, taken matters New Age movement of Mayanism has come to define this date as a turning into its own hands. point in human evolution. Various commentators describe it either as Armageddon or, more commonly, as a transformation in human In this paper I will investigate contemporary apocalyptic myth in its consciousness; either way, a time of revelation (Apokálypsis: lifting of the principal symbolic and synchronistic manifestations over the past decade, veil). contextualising its symbols within the broader theme of the apocalypse in classical mythology and western mystical tradition. My aim is to illuminate The first decade of the twenty‐first century has seen a number of disasters, the effects and affects of disenchantment and ask whether the seeds of re‐ both man‐made and natural, including but not limited to 9/11 (2001); the enchantment are embedded in apocalyptic myth. global economic crash of 2008; the Sumatra‐Andaman tsunami (2004); the Haiti earthquake (2010); the Gulf of Mexico oil spill (2010); Hurricane Biographical note: Katrina (2005); the Sichuan earthquake (2008); cyclone Nargis (2008); the MA Student, Jungian and Post‐Jungian Studies, CPS, University of Essex Eyjafjallajökull volcanic ash cloud (2010); and the Japanese earthquake/tsunami/nuclear radiation disaster (March 2011). It has been a Leslie Gardner decade of social and political turmoil, with the emergence of religious fundamentalism the single biggest factor in the global political and Title: The ‘enchanted’ object – how is it ‘real’? Reactions to Jung’s essay ideological conflict. In addition to the rise in global terrorism, we have ‘Flying Saucers’ witnessed the invasion by the West of a number of sovereign Middle Eastern countries, increasing human rights violations and, most recently, Abstract: mass uprisings across these regions historically ruled by monarchies or dictators. The decade has seen an unusually high number of cinematic and Reflecting on what is startling about Jung’s essay ‘Flying saucers’ I take the television releases dealing with the apocalyptic theme, indicative of the opportunity to talk about what an enchanted object or magical object is in underlying apocalyptic fascination evident in the global zeitgeist. the context of his paradoxical sense of reality. Jung investigates the value of empirical proofs in considering an object like UFOs, in its physical, From Y2K to 2012, from Osama to Obama, the apocalyptic myth looms religious, psychological and aesthetic registers. large in the collective psyche. It expresses the depth of our disenchantment with the late post‐modern world and a breakdown in the In fact, the ‘romantic’ or Utopian attributes both Northrop Fry and Frederic symbolisation process. The oppression of the Lacanian real is increasingly Jameson refer to in their discussions of the science‐fiction mode is salutary apparent. The apocalyptic myth, being synchronisticaly manifest, is, I in considering this theme and in grasping the nature of the form that would suggest is a deeply felt need for re‐enchantment and a new symbolic Jung’s essay takes as it explores this speculative figure with its conscious order, a symbolisation that must accommodate Weber’s disenchantment and unconscious aspects. and the excesses of instrumental rationality, the exponential growth of

The International Association for Jungian Studies 12 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation

Jung’s critique of what are on the face of it irrational testimonies including through memory, embellished with fantasy and confabulations. These visions and dreams to the sight of UFOs globally and in all times – presently memories ultimately become cultural constructions, literature and films, from NASA to isolated farmers ‐ takes Jung into the realm of assessment of which themselves become enhanced realities and altered interpretations criteria for making judgments about ‘fact’. As with other enchanted objects, of past events mitigated by the narrative experience. An author, a poet of the UFO has features of wish‐fulfilment, and its human witnesses strain to fictions, has the task, of both forming and deforming images and stories to articulate a ‘true’ metaphysical reality using scientific terminology and arrive at something of their enchanting essence. Each author hungers for proofs. Jung intends that this essay will transform our perception of some inherent pattern or design that resonates a universal or archetypal external reality. significance. The notion that fictions are significantly psychological and can offer insight into psychic depths produces truer illusions, and, often they Biographical note: are more significant than reality itself. They contain more psychic substance which reverberates and enchants long after the ‘creator’ has Leslie Gardner, PhD, University of Essex, contributed a chapter to ‘Psyche been forgotten. and Imagination’ (Routledge 2008), and co‐edited with Luke Hockley ‘House: the wounded healer on television’ (Routledge 2010), and has Two key ideas will be explored: authors, poets and writers are published in The International Journal of Jungian Studies. She is an conspiratorially inclined because they form and deform images, which international literary agent and on Executive committee of IAJS. result in stories becoming restructured facts. The resulting fictions thus become more close to reality than what we know as true reality. The other Michael Glock, PhD idea is that the psyche itself as revealed by the poet’s soul, is not only the result of creative genius, which has an independent voice, but that this Title: Pseudologia Fantastica, Poetic Psychology: A Reflection of voice demands to be heard for the sake of the soul in the world. Enchantment Through a Psychological Poetics of Illusion

Abstract: Dr Glock will present a fantastic story that demonstrates an aspect of what he calls truer illusions. The revelation of truer illusions, is in itself the Truer illusions are moments of enchantment that we may witness in revelation or insight into the divine and into the nature of the Self, (the literature, art, film and cultural constructions. Dr Glock suggests that these unconscious). It is the Gnostic spark, the spark of knowledge, which as the moments of enchantment are what the Gnostic’s regarded as sacred transforming agent produces a move towards wholeness. These stories sparks falling from the skies. Moments of truer illusion function as the and ideas resonate with the universal and archetypal patterns of ongoing divine coming forth from the cold depths of the cultural unconscious. transformation. Wisdom is not just a secret or special knowledge about Glock suggests, that in our current cultural climate these moments of something. Wisdom is an ontological way of being in the world; it is a way enchantment are truer illusions, psychologically identical to split‐off of inhabiting the world. It is wisdom the world needs now. cultural unconscious contents moving towards consciousness. Biographical note: Narratives that chart a story by focusing on defining moments can also be viewed as a form of fiction, no matter the facts. Defining moments, both Member IAJS and JSSS (Boston) simple and numinous, combined with specific and historic events, become

The International Association for Jungian Studies 13 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation

Phil Goss feminine binary splits may create blocks to us experiencing the sublime in our problematic relationship to the natural world. Title: ‘The sleeping sublime’ – Wordsworth, and the search for the numinous in the city and the countryside Biographical note:

Abstract: Member Association of Jungian Analysts (London); and I.A.A.P. I.A.J.S. member; Senior Lecturer Counselling & Psychotherapy, University of In this presentation I will consider how Wordsworth’s notion of ‘the Central Lancashire sublime’, as a version of the numinous, might offer a version of ‘re‐ st enchantment’ of the landscapes of the 21 century, from the preserved Chris Hauke spectacular rurality of Wordsworth’s English Lake District through to the ever changing cityscapes of the world. Wordsworth’s intuition of the Title: Facing Our Self: The Enchantment of the Face in Film and Art presence of “A motion and a spirit that impels, all thinking things, all objects of all thought, and rolls through all things” will be paralleled with Abstract: Jungian notions about how the numinous operates through the unpredictable and mysterious movements of the self. I will suggest that we Amongst many other innovations of Freudian psychoanalytic techniques, need to get used to the idea that what genuinely enchants the world we Jung rejected the couch and chose to sit face‐to‐face with his patients as live in is also something which most of the time sleeps within us. For he preferred to see the expression on their face and he wanted them to Wordsworth when this ‘slumber’ of the spirit becomes something we are see his. Faces can communicate without the need for speech. Without conscious of then we can, conversely, be ‘awake’ enough to notice words, faces resonate different meanings in relation to the context in manifestations of the sublime when it chooses to show itself, whether this which we view them. The portrait ‐ drawn, painted or photographed ‐ has be ‘right out there’ in the rural wilderness, ‘out there’ in the buildings and dominated the visual mapping of our cultural history. Rembrandt painted hubbub of the city, or ‘in here’ in our reveries at home. self‐portraits throughout his life, offering us a glimpse into his soul ‐ or our fantasy of one. Jung’s face was photographed throughout his career but it The apparent impossibility of grasping the sublime, where as Wordsworth is the twinkly‐eyed face of the wise old man (by Karsh of Ottowa) that is puts it, the "mind {tries} to grasp at something which it can make the most familiar. Jung as a young man is not so easily recognisable. approaches but which it is incapable of attaining" has echoes of the way in In the cinema especially, the human face reaches out larger than life and which archetypal influences might draw us towards illusions of perfection can tell a story all by itself. One film director said, if given the choice, he or wholeness. In this respect the dance of the mind with the sublime, “the would prefer a close‐up shot of Steve McQueen’s face to any landscape. burden of the mystery” brings potential dangers with it, perhaps reflected This presentation will explore shifts in the enchantment and re‐ in how the despoiling of the natural world reflects disappointment and enchantment of the face whether it appears as acceptable as that of disenchantment not just with our grasp for the sublime ‘out there’, but Marilyn Monroe, as unacceptable as The Elephant Man or as unreadable as also in our closest relationships. In this respect I will also make links to my Leonardo’s Mona Lisa. Using film clips and still images, Christopher Hauke thinking on negative anima/animus (or thanima/thanimus as I term them) will explore both the impact of the face and of face‐to‐face encounters in and how the ways male/female and masculine‐transcendent/immanent‐ the light of Jung’s preference and insight.

The International Association for Jungian Studies 14 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation

Biographical note: extend do anima and objet petit a leave one open to exploitation by IAAP analyst and Senior lecturer, Goldsmiths College, University of London merchants of re‐enchantment? Can these concepts help us think about the anxious flirtation with re‐enchantment in the analytic session and in David Henderson culture?

Title: Flirting with re‐enchantment: anima and objet petit a Biographical note:

Abstract: Association of Independent Psychotherapists – psychotherapist; Centre for Psychoanalysis, Middlesex University, London – senior lecturer People are often disenchanted when they arrive for psychotherapy and are seeking re‐enchantment. The flirtation with re‐enchantment can be Birgit Heuer simultaneously a resistance to analysis and a spur to analysis. The psyche is being animated by something outside of consciousness that is in turns Title: To Be or Not Be. Body, Analysis and the Re‐enchantment of Reality maddening and enlivening. Abstract: This paper is an exploration of similarities and differences between Jung’s This paper aims at a re‐enchantment of the analytic clinic in the context of concept of anima and Lacan’s concept of objet petit a. Jung ‘s anima is at a process that bestows a similar blessing on the very the nature of reality. play in a proliferation of images. Lacan chose the concept of the object This can be traced through a metaphorical emergence of the Divine from petit a precisely because it could function like an algebraic sign. In the within empirical science, a hitherto ‐ in my view ‐ inconceivable idea in the theory object petit a has a range of functions. The anima is a link between philosophy of science. Re‐enchantment here arises via a shifting meta‐ the ego and the unconscious. The objet petit a relates to the fantasy of a paradigmatic worldview, a process of epistemological flux from a restored link to the unsymbolized Real. Anima has the power to possess or postmodern, analytic stance to a post‐postmodern henadic outlook. The inflame consciousness. The ego is animated by an image that promises term henadic, meaning ‘one’ in Greek, originates in quantum logic and excitement and fulfilment. Objet petit a is related to jouissance and to denotes a complex state of unity. anxiety. The objet petit a exists between the subject and the real. It is the cause of desire. Both concepts act as links between complex and primitive My theme will be developed in two very different, yet related areas of the states of mind. For Jung the anima “sums up everything that a man can analytic clinic: One concerns paradigmatic inquiry in clinical discourse, the never get the better of and never finishes coping with.” Encounter with the other the clinic’s reception, to date, of the experience of embodied being. anima is the “masterpiece” of individual development. For some Lacanians For the former, I shall address the epistemological basis of clinical practice the object petit a is the analytic object. with regard to the underlying ‘givens’ a priori to the clinical hour. At present, the discourse of the analytic clinic (clinical papers in journals, at Is re‐enchantment something that can be chosen or pursued by a conferences, clinical activity in analytic training and supervision) lacks conscious decision? Is re‐enchantment by its nature a gift or a demand reflection on the dimension of its givens: Kuhn’s ‘paradigma’, Foucault’s from the unconscious? Are there inbuilt critical elements in anima and ‘epistème’, Polanyi’s ‘indwelling’. Whilst such inquiry operates in the objet petit a which can limit or correct their dangerous potential? To what critical postmodern tradition, in this paper it is intended as a stepping

The International Association for Jungian Studies 15 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation stone towards post‐postmodernism. Psychoanalysis, as a discipline, has, of Abstract: course, engaged with epistemology. Its clinic, however, needs clearer th awareness of how both its subject and activities are conceptualized “The essence of life is the expression of beauty.” Hafiz (14 Century) through an underlying paradigmatic gaze informed by concepts of pathology. The latter could be ameliorated by a clinical outlook based in a Starting‐point for the reflections of my presentation is the recent work of post‐postmodern view of reality, able to conceptualize its subjects Birgit Heuer on the development of a post‐postmodern philosophy. henadically, through the eyes of love and in relation to their strengths. According to that perspective, the previous century was possibly not only – in terms of the scale of human misery – one of the darkest in history, it Over the past thirty years, the analytic clinic has extended its also gave us modernity and postmodernity. Both of these, in their critical acknowledgement of the body from symbolic readings to more direct approaches, reflect the events of their time. On the basis of M. Epstein’s — approaches such as dance‐movement therapy. My paper draws out a who coined the term post‐postmodernism, writing that it “witnesses the hitherto neglected, third aspect: the experience of embodied being does re‐birth of utopia after its own death” (1997) — and B. Heuer’s thoughts, I not, to date, feature in analysis’ reception of the body. Embodied being want to go beyond the postmodern with a focus on the secret function of brings with it a quality that is fundamentally different from creative self‐ beauty. expression or archetypal interpretations of bodily experience. As being‐ experience relies on resonance, I shall also argue that this links it to a form As if referring to the above take on the last century, the German film of reasoning, post‐postmodern style, which being‐experience shares with maker Edgar Reitz observes that “we have grown up in an age that the mystical approaches. Resonance based, soft reasoning can be shown to mistrusts beauty” (2004). The core of my presentation is a critical emerge from a reading of the very nature of reality that it is currently reflection on this very situation in a culture that, basically, seems to be at presented by quantum information theory. This latter aspect ties together war with beauty: to what extent might it be possible to “resurrect beauty”, the paper’s chief concerns mentioned above: The experience of embodied as it were, and in the process contribute to healing the wounds of the being and paradigmatic inquiry in the context of a post‐postmodern re‐ past? Can we leave modernity and postmodernity behind and dare to enchantment of reality. Analysis emerges enriched clinically by putting the restore, re‐enthrone beauty in its proper place by considering whether it capacity for embodied being on the map, whilst paradigmatic inquiry has a continuing function in current and future concerns? fosters epistemological flux both in the clinic’s reception of the body and I shall reflect on previous attempts to capture the ineffable mystery of its rendering of the nature of reality. beauty from evolutionary as well as psycho‐social, philosophical, scientific Biographical note: and spiritual perspectives. Focussing specifically on the fate of beauty over the last 100 years — from Marcel Duchamp’s pissoir (“Fountain”, 1917) to Memberships: Jungian Analyst, British Association of Psychotherapists, Richard Hamilton’s recent “Shit and Flowers” (2010) — I shall arrive at an Member. Doctoral candidate, Centre for Psychoanalytic Studies, University affirmative answer to the questions posed above. In this search/quest for a of Essex contemporary place and function of beauty I am turning back to the “words of God” in the Old Testament about the rainbow He set into the Dr. Gottfried M. Heuer clouds as a covenant (Gen. 9: 12‐13), in order to arrive at a recognition of the secret function of beauty that lies in its power to help us heal the Title: The Secret Function of Beauty: A Post‐Jungian Approach wounds of the past by reconnecting us with the numinous. In the ancient

The International Association for Jungian Studies 16 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation culture of the North American Navahos, for example, healing and the that reflect a more holistic sense of our human concerns and experiences. restoration of beauty are identical. Correspondingly, in the 1940’s C.G. In recent years this has led to a call for a revised approach to building Jung emphasised the central role of the numinous in the clinical realm: design, one that responds as much to our bodily orientation and haptic “the approach to the numinous is the real therapy” (Letters I, p. 377). Thus, sense (i.e. feeling and doing together) as they are in themselves in contrast to Rilke, who claimed that “beauty is just the start of the functionally efficient and visually appealing. horrible” (Duino Elegies, 1912‐22), I want to posit that beauty, actually, is the beginning of the sacred/numinous/holy, a “descent of the divine into This contemporary problem is further reflected in philosophical, matter” (E. Tolle, 2005) thus rediscovering a central healing function for theological, and eco‐psychological discourse with their increasing our times and the future that lies ahead. In this spirit, my presentation is a apprehension over consequences of our failure to relate personally to the plea for re‐enchantment as essential for future survival. environment. Increased investment in technology has led to ‘the disenchantment of place’, and, in reaction to this, is a professed need to Biographical note: reinvest apparently ‘ordinary’ and ‘mundane’ sites of experience—such as the built environment‐‐with a more meaningful or sacred presence. The Training Analyst & Supervisor, The Association of Jungian Analysts, London, call for re‐enchantment of place thereby insists on a more ambitious Independent Scholar. approach to architectural design, one that takes into account our existential concerns alongside our physicality. Lucy Huskinson, PhD This paper brings Jungian and psychoanalytic theory into the debate, in Title: Being Out of Place: Architectural disenchantment and mental ill order to explain how the built environment, at best, both contains and being facilitates our sense of self, and healthy relating to ourselves, others, and the world in which we find ourselves in. Yet, the focus of this paper will be Abstract: on contrasting perspectives: on what happens when the intimate relationship between self and built environment breaks down. It is claimed in a variety of academic discourses that buildings design us as much as we them. Architecture is not so much about creating shelters as Biographical note: marking the boundaries of human creation, and symbolising the inhabitants’ understanding of that world. In short, our being is revealed to Lecturer in Philosophy and Psychology of Religion, Bangor University; Joint us in building design. Editor‐In‐Chief of The International Journal of Jungian Studies

There is a burning need in contemporary Western society to make Nancy Krieger buildings more inhabitable for our spiritual and mental selves. This need has manifested itself in different discourses of architecture, philosophy, Title: Disenchantment and re‐enchantment in France: psychology and religion. A cultural complex In light of some disastrous social failures, there is within architectural theory and practice the growing realisation of the need to design buildings Abstract:

The International Association for Jungian Studies 17 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation

Disenchantment would be a mild way of expressing what the French ISAP Zurich Graduate Analyst AGAP IAAP; Ph.D. candidate Centre for worker was experiencing before the strikes and civil disturbances which Psychoanalytic Studies, University of Essex erupted throughout France in September and October 2010. Their acts of civil disobedience resulted in the shut‐down of all of the oil refineries and Jean Lall the closure of some 4’500 gas stations throughout the country resulting in major disruption of public transport. Title: Enchanted Theory: Ancient theoria, circular thinking and divination

Using the theory of cultural complexes on the one hand and public interest Abstract: in the strikes and manifestations in France on the other, I set out to investigate the one against the other. Could the theory of the cultural The enchanted world of a traditional culture includes a systematic way of complex be applied in this case? Does it hold up? Were there elements of a inquiring into reality: divination. C. G. Jung not only studied systems of strong central emotion and a pattern of typical reactions? What national enchantment from many cultures but actively practised divination, reading symbols expressed the mood of the times? dreams, horoscopes, hexagrams and synchronistic occurrences. This paper suggests an approach to theorising divination and the divinatory aspects of I was impressed at the extent to which the theory explains what is being psychotherapy, taking as a starting point the ancient Greek word theoria lived out in French politics today. One parallel with the autonomous which originally referred to a journey to consult a distant oracle, to attend complex that I found particularly important was the extent to which the a religious festival, or to discharge a sacred obligation. The word implied constellation of the complex is in response to pressure coming in part from sacred seeing and designated the exchange of glances between people and outside of France while at the same time expressing it in ways typical the deity, the witnessing of a holy spectacle, and the ecstatic vision throughout French history. This is the same way that the constellation of granted to initiates in the mysteries. The journey was usually circular: the the personal autonomous complex is often a response to an interaction theorist went forth as an official representative of the city‐state and between the person and some incident in his or her environment, this returned home to deliver the oracle’s response or to report on what had constellation of the cultural complex is in part a response to change been seen and experienced at the festival. In astronomy, theoria referred affecting developed countries globally, although the way that it manifested to the planetary aspects – the way the planets ‘gaze’ at one another as was typically French. they revolve in the heavens. For some Greek thinkers and early Church Fathers it designated a philosophic approach involving a unity of theory The participants in the demonstrations reportedly experienced re‐ and practice, intellect and love. Plato adopted and transformed the word enchantment, by feeling solidarity with others like themselves their lives to refer to a purely philosophical journey leading to a rational vision of suddenly had meaning and purpose, they were being seen and heard. They metaphysical truth. While ‘theory’ gradually lost its sacred meaning and expressed a renewed commitment to a value system which has been came to refer primarily to abstract, linear, secular thinking set over against present throughout French history, thereby linking them as individuals not ‘practice’, the older sense of theoria survived in alchemy and in Eastern only to one another but to a place in their cultural identity. Orthodox spirituality. Jung uses the word in reference to psyche’s self‐ revelation in images, while for Heidegger it implies both the way a thing Biographical note: presences itself and the attentive looking through which we come to know its true nature, “the beholding that watches over truth”. This paper looks

The International Association for Jungian Studies 18 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation at the relevance of theoria for depth psychology, considering both the kind One such theory is that of cultural complexes, forwarded by Singer and of seeing and the shape of the mental journey it implies. Among the Kimbles. During this presentation, I aim to make five critical points which, I circular maps and journeys to be discussed are the zodiac and the wheel of hope, will spur greater reflection on whether it is wise to use such tools of astrological houses; the New Testament account of the journey of the re‐enchantment if the cost of so doing is getting the basics wrong. First, I Magi; the enchantment of landscapes and peoples by division into rings of discredit the fallacy that the term – and its general usage – is a wholly twelve; the Shang dynasty tortoise‐shell oracle from which the I Ching was unique, Jungian phenomenon. It is not. An over‐commitment to Jungian derived; and the widespread literary form known as the ‘ring composition’, ideas – rather than allowing theories and explanations to emerge from the which Mary Douglas links to the structure of the Shang oracle. Following evidence – lead Singer and Kimbles (especially the former) to make some Douglas, we will consider whether there is “something in the brain that egregious errors in both logic and methodology. This brings me to my likes” this circular form and whether it can illuminate the mode of thinking second point – the dependence on Kalsched to formulate a theory of at work in divination and other types of ‘reading’ practiced in depth cultural complexes leads to a conflation of two different levels of analyses. psychology. What holds true at the individual level may not transfer well when grafted onto the collective. Third, there is an implicit dependence on, and Biographical note: simplistic evocation of, history and historical methodology. Through a critical examination of their many works, it is clear that they talk a lot Independent scholar; psychotherapist and astrological consultant in about history without actually doing any. Fourth, both authors work from private practice the assumption that the cultures they are describing are homogenous, which is simply not the case. Fifth and finally, I consider some of the more Kevin Lu problematic implications imbedded in the theory, which could lead not only to further marginalization in the academy, but an equally myopic Title: Being Disenchanted with Re‐enchantment: A Critical Reappraisal of position on leadership that comes dangerously close to Jung’s earlier the Theory of Cultural Complexes reflections on charismatic leaders. Abstract: As a community of clinicians and scholars committed to the Jungian lens Jungian and Post‐Jungian theories, to varying degrees, have been and ethos, we need to hold the mirror up to ourselves, and ask whether considered tools for the re‐enchantment not only of society, but academia enough is enough. If the project of re‐enchantment leads to a naive as well. Very often, Jungian perspectives are ushered in to balance so‐ understanding of the field in which we are applying analytical psychology, called ‘myopic approaches’ that do little justice to the psychological and to being blinded to the limitations of the theories themselves, then it’s aspects of any given subject. Moreover, many profess to contribute to a time to reconsider, and to perhaps try something new. Rather than aim to more holistic approach incorporating inner and outer, rational and ‘right the wrongs’ of the world and the academy via Jungian and Post‐ irrational, conscious and unconscious. Yet has this rhetoric gone too far? Jungian thinking, it may be more worthwhile – as Andrew Samuels has In the process of fostering re‐enchantment, have we come full circle to a indicated – to work at the interface of Jungian analysis and the discipline to form of disenchantment? Or, perhaps, is disenchantment, in an overtly re‐ which Jung is being applied. enchanted Jungian world, more preferable? Biographical note:

The International Association for Jungian Studies 19 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation

Lecturer in Jungian and Post‐Jungian Studies; Director, MA in Jungian and break down and break through the various complexes relative to the Post‐Jungian Studies, CPS, University of Essex human being.

Kathryn Madden, PhD Biographical note:

Title: Human Imagination in Theatrical Enactment: Archetypal Numinosity, Lecturer, Union Theological Seminary; Psychoanalytic Institution: NIP or Demystification? [National Institute for the Psychotherapies, NY); Analyst in Private Practice

Abstract: Barbara Helen Miller, PhD

From the viewpoint of analytic psychology, the theatre, aside from any Title: The enchantment of receiving the Holy Spirit aesthetic value, may be considered as an institution for the treatment of the mass complex. Carl Jung, Psychology of the Unconscious Abstract:

Drawing from what he called “archetypes of transformation,” Jung’s Today, Pentecostalism (Pentecostal and Charismatic Movements) is the attentiveness to the subterranean contents of the psyche speaks to both fastest growing form of Christianity worldwide. From its rise in the th enchantment and disenchantment. When and how does live theatre offer beginning of the 20 century, Pentecostalism has developed in different spontaneous and embodied numinosity? Access to an unencumbered, directions and denominations. The movement is distinctive for its active and imaginative dialog on the part of the playwright, director, and emphasis on the experience of the working of the Holy Spirit and the actor can culminate in a transformative symbolic enterprise that is practice of spiritual gifts. Antecedents include the Evangelical movement th th received by the “other” of the audience. Roughly synonymous with the (mid 18 and 19 century), which made a shift from tradition to the notion in physics of synergetic gravitational forces, the archetype dynamics charismatic characteristics of Christianity where the call for conversion and in the theatrical arena similarly can be synergetic by engaging persons in a the accounts of conversion experiences are characteristic elements. In turn th syzygy of ego and self. Syzygy is the underlying dynamism intrinsic to the the Evangelical movement has roots in Pietism (late 17 century to mid th transcendent function and an innate psychological force in creating a 18 century), the belief in the power of individual meditation on the divine. newly en‐fleshed reality, however subtle. In essence, live theatre serves as In an emphasis on immediate experience as the primary relationship to a liminal realm in which “creation out of nothing” can occur in the “empty God’s reality, forerunners of Pietism include Johann Arndt (1555‐1621), space” (i.e. Peter Brook’s, The Empty Space). Drawing from specific who advocated a mysticism taken from the late Middle Ages, however theatrical illustrations that compare existentially to Jung’s descent into the reinterpreting ecstatic mystical experience in terms of a developing abyssal layers of the psyche, the emergence of archetypal personifications progression in a believer’s love for God. It is noteworthy that Arndt in the theatrical imagination will be explored. The imaginal realm of live composed a commentary on Amphitheatrum Sapientiae Aeternae by the theatre relies upon the living psyche in which actors can draw hermetic alchemist, Heinrich Khunrath (1560‐1605). Stages in the unconsciously upon the pre‐existent manifestation of archetypal energies. alchemical transformation as presented by Khunrath, the individual growth Otherwise, theatrical enactment can be lifeless. The timelessness of the in holiness and religious experience as treated by Arndt and later Pietism, symbol in ritual form anticipates the individuation process in its ability to and the ‘conversion career’ in Pentecostalism, share in a religious attitude

The International Association for Jungian Studies 20 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation fostering change – a sudden or slow creation of a new identity. I propose a change. Although Jung's book on Psychological Types (Jung, 1921), closer look. addressed two issues ‐ typology and the problem of opposites ‐ the post‐ Jungian school of psychological type has emphasised typological difference Biographical note: Ph.D. in Anthropology from Leiden University; graduate and the basic typological functions, and neglected the transcendent of the C G Jung Institute, Zurich ;former solo‐cellist of the Radio function and rapprochement between consciousness and the unconscious. Philharmonic Orchestra, the Netherlands; independent scholar and analytical psychologist in private practice. This paper outlines a model for the advancement of consciousness aimed, in part, at redressing the imbalance. Drawing primarily on oft‐overlooked Steve Myers contents of Psychological Types (i.e.: overlooked within the psychological type community) it forms a bridge between contemporary psychological Title: Post‐Jungian or Lost‐Jungian? Enchantment and disenchantment type theory and other aspects of classical analytical psychology, such as with psychological type the unconscious, the transformative role of opposites, the transcendent function, symbols, and individuation. Psychological type is then viewed as Abstract: both a starting point for the process of transformation, and as a means of explicating the nature of the individuation process for an exoteric audience. One of the largest post‐Jungian schools is psychological type, in which enchantment and disenchantment with both Jung and his theory have Biographical Note: played a significant role in the transformation of Western business culture. However, important aspects of the theory have been lost in the Steve Myers (a management consultant turned internet publisher) holds contemporary presentation of psychological type theory, thereby limiting an MA in Jungian and Post‐Jungian studies from the University of Essex, the degree and nature of the transformation that ensues. This is where he is currently pursuing a doctoral study in 'Mythology for suggested by various sources, such as criticisms from within analytical Christians'. psychology of the Myers Briggs Type Indicator®, disparaging comments by Jung on the use of psychological type in the Houston films, or (indirectly) Konoyu Nakamura, PhD by the split between (or relative lack of integration of) the large psychological type community and mainstream analytical psychology. Title: Goddesses and Politics, Analytical Psychology and Japanese Myth

One of the reasons for this is that the development of psychological type Abstract: theory has followed a path strongly influenced by Western, rational consciousness, with the result that psychological type largely plays the role Myth always plays an important role in establishing people’s core identities, of a myth that contains and provides a defence against the unconscious. along with their culture, religions and social systems. The interpretation of This post‐Jungian school has emphasised aspects of the theory that relate myths is a traditional Jungian way to identify archetypal images. Hayao to a static conscious standpoint, as exemplified by the standpoint of Kawai, for example, for his diploma at the Jung Institute in Zurich, took up "appreciating difference" which therefore supports one‐sided conscious Amaterasu‐oh‐kami (Heaven‐Shining‐Great‐August‐Deity) in Kojiki values. The irrational and the unconscious have been de‐emphasised, (Records of Ancient Matters), an important goddess in Japanese myth, resulting in a relative devaluation of symbolic meaning, transformation and referred to as the main deity in Shintoism for a long time (Kawai, 2009).

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After his return to Japan, he actively started to introduce analytical Biographical note: psychology and to interpret Japanese myths from that standpoint. According to Kawai, Japanese society still contains many residuals of a Professor, Department of Psychology, Otemon Gakuin University matriarchy, since this goddess is seen as the highest deity in Japanese myth (Kawai, 1976). Kawai’s application of depth psychology to Japanese John Pickering mythology caused quite a splash in academic circles (Kawai, Yuasa, Yoshida, 1983). His followers also dealt with various goddesses in Japanese myths Title: Daedalus Goes Digital to discuss the feminine and the Japanese psyche, and people were Abstract: enchanted with these studies in the 80s and 90s. However, some Jungian analysts and scholars did not completely agree with Kawai’s ideas (Ankei, As far as we know, we are the only conscious beings who must live whilst 1985, Hayashi, 1990). Hayashi, for example, argues that Kojiki reflects a knowing that we must die. This is the necessary shadow of Jung’s vision in strong political intent, with a masculine anima image projected onto the the Athai Plains when, as he recalls: “The cosmic meaning of consciousness goddess figure. I gave a presentation at the last IAJS conference about this became clear to me. ... Man, I, in an invisible act of creation put the stamp matter, in which I implied that Amaterasu‐oh‐kami cannot be truly of perfection on the world by giving it objective existence.” 7. With the considered as the supreme Japanese deity, and that her character reflects appearance of human consciousness, the world came to be objectively patriarchal political considerations, a position supported by a recent knowable while at the same time humans came to know death. Japanese historical study (Mizoguchi, 2009). Also, in my latest work (Nakamura, 2011), I have dealt with another of Kawai’s ideas, that of the Jung blended his vision with the Alchemical search to defeat death by “passive superiority” of women as represented by Amaterasu‐oh‐kami. Artifice8. Now, while Daedalus was the archetypical Artificer, the death of That idea has been welcomed among women in Japan, but I question Icarus hinted that artifice might be dangerous. Getting too close to the whether it is truly useful for their individuation. Recent mythological light can be deadly. studies in Japan raise some related questions about Jungian approaches to the goddess in terms of feminism and comparative mythology (Igeta, 1998, But striving towards the light is how the search lived on as Alchemy was Matsumura, 1998, 1999). Matsumura refers to Amaterasu‐oh‐kami as a overtaken. In 1929, an eminent scientist hoped technology would allow us “virgin mother” like the Virgin Mary or Pallas Athena, and discusses in detail why a patriarchal society needed to develop such a figure. Igeta points out failures of Jungian interpretations of Japanese myth, which tend to focus only on men’s individuation, not taking into account the viewpoints of real women. In this paper, introducing these discourses, I 7 Jung, C.G. (1963) Memories Dreams Reflections. UK edition p. 284. discuss how the representation of the goddess reflects the political needs 8 “"What nature leaves imperfect, the art perfects", say the Alchemists. Man, I, in of an ancient, patriarchal society, and I try to rethink goddess feminism of an invisible act of creation put the stamp of perfection on the world by giving it Jungian psychology. I also consider the political meaning of Jungian objective existence. This act we usually ascribe to the Creator alone, without interpretations of goddesses and why they were enchanting for Japanese considering that in doing so we view life as a machine calculated down to the last people in the 80s. detail, which, along with the human psyche, runs on senselessly, obeying foreknown and predetermined.” Ibid. p. 284

The International Association for Jungian Studies 22 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation to overcome the imperfections of the body: Consciousness itself might end Biographical note: or vanish in a humanity that has become completely etherialised, losing the close‐knit organism, becoming masses of atoms in space Associate Professor, Psychology Department, Warwick University communicating by radiation, and ultimately perhaps resolving itself entirely into light.9 Velimir Popovic, PhD

The search continues. Now it is envisioned that humanity will migrate into Title: Re‐naturalizing the Disenchanted Body computational artifices and then into patterns of light: our intelligence will become increasingly nonbiological and ... will enable us to transcend our Abstract: biological limitations ... (it) will spread through the universe at ... the speed Contemporary postmodern and poststructuralist theories in order to run of light, eventually leading to a sublime, universe‐wide awakening ... away from biological determinism construes body through the transforming the universe from a collection of lifeless atoms into a vast, perspectives of cultural relativism and gender skepticism. The body is seen transcendent mind.10 as culturally and historically contextualized construct, as a cultural sign or This vision reflects a vigorous global research programme that attempts to as a place marker in linguistic systems of signifiers. Also, as something re‐enchant matter through artifices able: ... to abstract the logical form of construed solely by social and political significations, discourses, and life from its material manifestation..11 culturally inscribed product. In order to run away from the sacred and the magical notions of corporeality, postmodern theories have construed a The impoverishment of the psyche noted by Max Weber was collateral disenchanted body. This postmodern body, which is but a cultural surface, damage in the war to control Nature. Now, it seems, technology will inscribed by cultural significations slowly but steadily forces its way into capture the ‘logical form of life’ in machines, thereby re‐enchanting matter. post‐Jungian theory and practice.

The paper will offer an Archetypal history of the search for Immortality Yet, this poststructuralist body which is not abiding natural ground, through Artifice. It will conclude the search is presently aimed at a secular deprived of its terrestrial weight, divided from soul, and supported only by re‐enchantment we could well do without. cultural determinants, becomes de‐naturalized body or a disembodied body, free‐floating gender and cultural artifice in a pool of a cultural meaning products. However, if we reduce the body as a whole to a purely cultural or linguistic construct, then we are unwittingly (unconsciously) perpetuating the deep modern alienation of our human being from nature. 9 Bernal, J. D. (1929) The World, the Flesh and the Devil: an Inquiry Into the And this will necessarily affect our analytical perspectives and practice. Three Enemies of the Rational Soul. Therefore, I am of an opinion that we have to find a way to “re‐embody”, 10 Kurzweil, R. (2005) The Singularity Is Near : When Humans Transcend Biology, to “re‐enchant”, or to ‘re‐naturalize” the body, once again and, yet, not to p.387 fall into the cross‐cultural, ahistorical, inflexible trap of biological 11 This comes from “Artificial Life” by Bruce Sterling, published in 1992. It can be determinism. We need a new perspective of the body that leads neither to found here ‐ http://lib.ru/STERLINGB/f_sf_04.txt cultural relativism and gender skepticism nor to biological determinism.

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The body must be understood as a part of our human embodied givenness writer and director Martin Provost states: "I was at a dead end. As I (as an “immediate given), on the one hand, and yet as culturally, rehabilitated Seraphine I rehabilitated myself." historically and psychologically contextualized, on the other. Seraphine, unknown housemaid and artist in the small town of Senlis, Ile In the following presentation, I will argue that our human embodiment is de France, was 'discovered' in 1912 by the also exhausted and depleted taking place within a natural‐cultural continuum and thus is neither the German art critic and great collector Wilhelm Uhde: Seraphine's discarded end product of purely cultural constructions nor the result of solely miniature caught his eye. With the outbreak of World War I Uhde had to biological determinants. With a little help from C. G. Jung and M. Merleau‐ flee: Senlis was in the Somme Battlefield. Ponty’s theories, I will present a paradigm of the body as meta‐stable phenomena, focusing in particular on attempt to recover a nonlinguistic, Working alone in poverty and isolation, Seraphine continued to find and noncultural body that accompanies and is intertwined (enmeshed) with scrounge her own pigments and luster, under the constant tutelage of 'her our cultural existence. It holds that the human body has an essential angel', inspired by her devotion to Nature and the flaming stained glass structure of its own which cannot be completely captured by language and windows of the churches of Senlis. Seraphine's paintings became cultural narratives. This lived noncultural body is an “intending” entity, i.e., enormous canvases, rhythmically balanced, exotically colored as the rarest it is bound up with, and directed toward, an experienced world. This body of birds. is embodied in relationship to that which is Other: other (inner and outer) subjects, other things, and an environment. Moreover, this nonlinguistic, Uhde re‐discovered her after the war. The stock market crash again lived, meta‐stable body helps one to constitute its subjectivity and world‐ condemned Seraphine to loss. Her courageous, sumptuous, generous and as‐experienced. incandescent enactment of The Bride isolated her as 'an hysteric', straight‐ jacketed in the local asylum. Biographical note: Posthumously shown in Paris, her works have been described at perhaps Individual Member of the IAAP; Department of Psychology – University of the most direct attempt at expression of a soul: 'Primitive' ‐‐ trees of Belgrade magnificence, leaves as eyes, eyes as insects, flowers as fruits, scattered flesh, ‐‐ yet comparative only to the most lustrous Persian ceramics. Dr. Evangeline Rand (Reg. Psych., Canada) The last of Jung's 1914 "thrice seen" catastrophic dream visions, shows a Title: Seraphine (the film) Before, During and “After the Catastrophe”: A hint of polymorphous soul, ‐ frozen grape leaves morphing into healing Work in Process... juices to be shared, ‐ continually unfolding, yet deeply patterned, a prophetically sensual quality, revealing the fruit of his central "tree of life". Abstract: I approach "Seraphine" through thirty years of clinical experience and Paralleling the historic New York 2009 unveiling of Jung's Red Book (1913 ‐ research, purposeful travel, and four presentations with IAJS, and IJJS last 18) was the also much heralded Dutch Johannes Vermeer painting The year: Milkmaid (1660's), Eros minutely footnoted. The quiet and award winning French Belgian film, Seraphine, also appeared in this 2008/9 time frame. As

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* Greenwich (2006) ‐ extracting alchemical 'Mercuria' and archetypal C. G. Jung’s Red Book marks a stage in the process that leads to the Gnostic Mary Magdalene… affirmation of the value of mythological, religious and literary forms in a world which seems to have increasingly detached from these faculties. * Zurich (2008) ‐ weaving Jung's 1913 'Ravenna baptism' with his Alyscamp 'archetypal Mary Magdalene' Provencal arousal ‐ a personal bitter‐ sweet For the “numinous” contents of the book, and for the chain of “active experiment through World Wars I and II… imaginations”, the Red Book is an outstanding example of Jung’s ability of enchantment, as well as an encouragement to all human beings to view * Cardiff (2009) ‐ following the ten wise and foolish virgins from the lintel the reality of things with an enchanted eye, attainable pursuing the inner of Basel Cathedral, playing with the tetrachtys as Anima Mundi, presenting images bursting forth from the unconscious. a newly seen vibrant temper of both the abandoned bride and her child through Mingella's operatic Madame Butterfly… He considered this book as an experiment with his soul which he started in 1913, and to which he dedicated his most intimate thoughts and * Ithaca 2010, encouraged through theatrical productions War Horse and observations for almost twenty years, encompassing a moment in history Bird Song, discovering both 'Our Lady The Saviour' and 'Mary Magdalene as characterized by the cultural process of secularization, during which non‐ vibrant Preacher' in the actual battle fields of the Somme, and calling forth religious values replaced religious ones, and rationality and science were Jung's Paracelsian Physician in World War II… emerging as the only “beliefs” of a society which was clearly and decidedly moving away from the traditions and superstitions of the past. My fifth 'presentation', melding collected images germane to Seraphine, will be underscored by re‐considering Jung's historical reflections on In the light of this, the Red Book can be seen and interpreted as the proof hysteria and schizophrenia (C.W. Vol 10) and Raphael Lopez Pedraza's of the presence and necessity of “enchantment” in the life of a human Cultural Anxiety. being; following Jung’s example, we are invited to get possession of the “enchanted” which resides in us, which is indeed “the way of what is to Biographical note: come”12 in order to contact the fullness of our “self”.

Registered Psychologist Canada, College of Psychologists, Alberta The Red Book is nothing but the attempt of a man who feels the urgency Registration number 1142 to discover his inner identity, in a world which suffers from the “disenchantment of identity”. Chiara Reghellin Biographical note: Title: C. G. Jung’s Red Book: an example of enchantment in the disenchantment

Abstract:

12 This is also the title of the first chapter of Liber Primus, which corresponds to the first part of the Red Book.

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PhD Candidate, CPS, University of Essex causal and analytical. We were enchanted by this notion of child as it influenced the culture at large, believing it to be responsible for our Lee Robbins feelings of lack, dis‐ease and the explanation for why some persons fall out of life Title: Beyond Enchantment and Disenchantment, The Rebirth of the God‐ Image in the Red Book In Symbols of Transformation Jung becomes disenchanted with Freud’s model, on his way to locating the preconscious myth from which his Abstract: unique vision of the psychological process emerges (synthetic‐constructive method). I will suggest that the image of child in Liber Primus is that myth The focus of this paper is the theme of Liber Novus—Jung’s revelation that and is as important to Jung’s opus as it was to Freud’s, albeit in different the image of God is reborn in his psyche in the symbol of a Child, the divine ways. child, which for Jung is the “supreme meaning”. If Nietzsche’s dead god ushered in the post‐modern era at the turn of the Twentieth century, then Jung understanding of child is not literal. Rather, it is a metaphor with it is possible the rebirth of Jung’s god announces a new psychological many levels of meaning (cf. CW 9.1 pars. 272‐300). In no uncertain terms reality and meaning in the collective psyche at the beginning of the he states that the image of child is a symbol par excellence for Twenty‐first century. individuation, the way to the supreme meaning and so essential for psychological maturation that it even “determines the ultimate worth or The new value and meaning emerges in a dialogue with figures and events worthlessness of the personality” (ibid para. 300). from the transpersonal psyche. The dialogue, in literary form, is a testimony to the “terrible ambiguity” Jung endured to reach an attitude I will discuss the historical context for Jung’s child. This child belongs to an that I will suggest is beyond enchantment and disenchantment. The ancient tradition which includes the Dionysian myth cycle, pagan mystery aptitude to hold together the tension of warring opposites, without acting religion and alchemy where the child image is a transformational figure out or repressing, is the origin of the ‘transcendent function’. It is a pointing to the mystery of continuity of life in death. In common with distinguishing, even revolutionary component of Jung’s transformational these traditions, “unlike other gods, this [child] god never dies because it psychology, setting it apart from the psychoanalytic tradition and calling turns meaning into absurdity and out of their collision the supreme for a higher level of development, not solely pre‐occupied with the meaning rises up anew” (Liber Primus p.230). treatment of psychopathology. Jung describes his method as a path to freedom from compulsion and therefore healing without mystification, Biographical note: from which our unique destiny unfolds (CW 8 para.193). Jungian analyst, vice‐president of the JPA, New York City; Member IAAP, The paper continues to open up the significance of the supreme meaning, JSSS, IAJS; Adjunct professor of Interdisciplinary Study, Gallatin School, which is epitomized in the image of child and why it is important for our NYU time. Mark Saban The theme of child ushered in Freud’s psychoanalysis at the beginning if the 20th Century. Freud’s understanding of child was literal, reductive, Title: The Dis/enchantment of C.G. Jung

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Abstract: of modern enchantment: we are always already enchanted in our disenchantment. And it is his implicit (and sometimes explicit) awareness ‘Somewhere deep in the background I always knew that I was two persons’ of such an enchantment that makes Jung the pre‐eminent psychologist of (Jung, MDR, p. 61). enchanted disenchantment.

I intend to read the disquieting problematic of Jung’s divided self as A harping on the lost enchantment of the past is a sure sign of a neurotic haunting everything he wrote. My thesis is that Jung (and Jung’s psychology, as is the tattered wish‐fulfillment which hovers behind a desire perspective) is both enchanted and disenchanted: and, moreover, that it is for re‐enchantment. But a psychology which refuses to see the this antinomial tension that makes him and his psychology peculiarly enchantment in the modern is, I would argue, no less neurotic. This paper modern. We are accustomed to regarding disenchantment as a defining is about how Jung’s curious dis/enchantment can help steer a path characteristic of modernity, but recent scholarship in fields such as between these sterile alternatives. spiritualism and the modern occult has revisioned these hitherto marginalised fields as unexpectedly core aspects of modernity and thereby Biographical note: enabled a redefinition of the modern as somehow enchanted in its very disenchantment. Mark Saban is a Senior Analyst with the Independent Group of Analytical Psychologists, and practices in Oxford and London. He has written and What is clear from Jung’s writings is that he was fascinated by such lectured on Dionysus, body, drama and alterity. Recent publications marginal areas: ghosts, spiritualism, paranormal experiences, flying saucers, include Entertaining the Stranger, Journal of Analytical Psychology, 2011, and alchemy. Although his characteristic approach, on the surface at least, 56, 92–108, and two chapters, ‘Fleshing out the psyche: Jung, psychology is to attempt to neutralise their destabilising qualities by insisting upon and the body’ and ‘Staging the Self: performance, individuation and characterising them reductively as ‘psychological’ phenomena, this embodiment’ in Body, Mind, and Healing After Jung: A Space of Questions approach masks a quite different attitude, encrypted in his writing, more edited by Raya Jones, 2010 (Routledge). He is a member of the Executive or less visible, which is in tension with the overt approach. Jung’s uneasy Committee of the IAJS. and ambivalent capacity to hold this tension was not maintained by his followers who tended to fall one way or the other. They either, Jennifer Sandoval embarrassed by such outré fields of enquiry, preferred to concentrate on bread‐and‐butter clinical matters, assuming the mantle of the Title: The Enchanted State of Forgiveness: Relating Beyond Projections disenchanted but respectable professional. Or they went the whole ‘new age’ hog and, rejecting modern science as hopelessly positivistic, fell Abstract: headfirst into ‘the mystery of it all’. True forgiveness entails a deep psychological transformation and as such is This paper will also feature an examination of Jung’s ‘ghost’ dreams, which profoundly relevant to the field of psychology. From a depth psychological feature spectral figures who don’t know they are dead. What could such an perspective, the conceptualization of forgiveness considers the role of the image mean? Derrida’s ‘hauntology’ is helpful here. For Derrida ghosts forgiver’s unconscious in shaping or influencing the offense to be forgiven. are always dead and alive ‐ they speak of what is dead in the living and This paper explores the forgiven state, which emerges upon integration of what is alive in the dead. This points to the curious and paradoxical nature unconscious projected material and the possibility that the withdrawal of

The International Association for Jungian Studies 27 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation projections might remove distortions, thereby “revealing the mystery of face: now I know in part; but then shall I know even as also I am known” (1 the Other”.13 According to von Franz, “If we could see through all our Corinthians 13:12, King James Version). projections down to the last traces, our personality would be extended to cosmic dimensions”.14 Such a vision shares many characteristics of the mundus imaginalis as related by Corbin. The imaginal world of Sufi mysticism is described as Could it be that to forgive is simply to behold without projections? To behold a thing as it is, as it shows itself? Such a beholding is akin to what a place of union, of holy reciprocity, where divine, spiritual, and human love Hillman describes as the aesthetic response of the heart, in which beauty is become one in the being of the lover. For love, after all, is the mode of recognized as integral to soul. Here we are to recognize that beauty knowledge whereby one being knows another… Here, above all, is the place appears in the actual images themselves – sans projections ‐ such that the of resurrection, of presence, of the first encounter with the truth, where 16 very beholding of them, the “sniffing, gasping, breathing in of the world” [one] awakens to [oneself]…meets [oneself] as if for the first time. enables the “transfiguration of matter” which “occurs through wonder”.15 It is the rapturous beholding of beauty in manifest images, the undefended In this enchanted imaginal world beyond projection, is it possible that we taking in of an object, which activates its imagination “so that it shows its might see one another as if for the first time? Is it possible that in this heart and reveals its soul.” Such a beholding is a fundamental change in world, there is nothing to forgive? posture, a move from mental reflection to aesthetic reflex, an awakening Biographical note: of the imagining, sensing heart, and a shift into enchantment with the world. PhD Candidate, Pacifica Graduate Institute; Intern at the C. G. Jung Institute of Los Angeles The notion of the dissolution of projections invites a vision of stillness, a calm clarity of perception. In lieu of an active movement outward into the Susan Schwartz world, we might imagine a complementary invitation into interiority, into the depths within. One is now open to receiving, to beholding and Title: Dis‐enchantment, Dis‐illusion and Dis‐solution in the Poetry of Sylvia communing with others and the world from an open and undefended Plath posture. We might imagine a vision unclouded by projections as Paul does in Corinthians: “For now we see through a glass, darkly; but then face to Abstract:

13 Veronica Goodchild, Love and Chaos Lake Worth, FL: Nicholas Hays, 2001, p. 10 16 14 Marie‐Louise von Franz, Projection and Recollection in Jungian Psychology Henri Corbin, The Voyage and the Messenger: Iran and Philosophy Berkeley, CA: London: Open Court Publishing Company, 1980, p. 14 North Atlantic Books, 1998, p. xx 15 James Hillman, The Thought of the Heart and the Soul of the World New York: Spring Publications, 1992, p. 47

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Archetypal patterns endure because they give expression to the perennial that show our individual and societal psyches the ways that both constrain dilemmas enacted in the collective unconscious. The world and its diverse and explore. In other words, literature, exemplified here by the poetry of cultures repeat these patterns on individual and societal levels. In this Sylvia Plath, reveals the movement of the psyche in its search towards presentation we explore those patterns related to disenchantment in love wholeness. It is Plath’s continual desire for rebirth and repossession out of and the search for self as revealed in the poetry of Sylvia Plath. The disenchantment and dissolution that she so compellingly portrays to those archetypal patterns and symbols of her poetry are expressions of the of us who are her readers. psyche’s continual potential for transformation. Biographical note: By selecting several of Plath’s poems, we examine the psychological processes of dis‐enchantment, dis‐illusion and dis‐solution. These Membership in International Association of Analytical Psychology and New represent aspects of the alchemical themes and trace the psychological Mexico Society of Jungian Analysts paths of disunion to union and back again. Plath depicts the colors shifting, images reversing and meanings morphing into the self that she so Greg Singh passionately expresses. Many of Plath’s most powerful poems were written after her husband, Ted Hughes who later became the poet Title: Enchantment and the Three Angels of Cinema: History, Death and laureate of England, left her for another woman. He later destroyed her Anima journals and manipulated the presentation of her poems. Given these and Abstract: other facts and feelings, the world of love, or a world that began for Plath as enchanting, became tarnished and yet remained a powerful force for When we watch Rita Hayworth on screen as Gilda, what do we see? What her transformation. The discoveries that love was not as she assumed were do we hear? Do we see and hear Gilda singing ‘Put the Blame on Mame’ or played out in the complexity of Plath's poetry. Through invoking archetypal do we see and hear Rita Hayworth? Do we see Johnny Farrell sneaking a imagery and the paradoxical portrayal of suffering as survival, she creates look at Gilda as she performs, or are we watching Glenn Ford looking at the depth of feeling and insight that we can relate to in the present era. Rita Hayworth through the slats of a window blind? Or are we thinking that we would like to be there with Ford, watching Hayworth; or, perhaps, BE Because Plath worked so intensively with archetypal imagery, her poems Hayworth...? can be read as dark wastelands of expression, or as the reverse, as survival in a phoenix‐like psychological progression. In her search for the origins Character/audience relations are a tricky subject, variously theorised in and processes of the self, forays into the past come into the present, quite academic film studies as identification, alignment, empathy, visual like analytical work. Her poems come full circle by ending with the hope of pleasure, enchantment and so on. Indeed, these ideas were the well‐spring rebirth into a new life. Plath's poetry moved toward greater use of free for classical debate over the formation of the cine‐subject, which raged in associations and juxtaposition of fragments of scenes and objects, the 1970s on the pages of the illustrious film journal Screen and split the experiences lived and imagined, feelings and thoughts harbored within. editorial board broadly along a psychoanalytic‐materialist axis. These debates, now infamous, very rarely allowed film theory to settle upon a Her poems seem to serve as mirrors for a self in search of identity and stable theory of identity in cinema, and with hindsight, there is a sense truth. The emotional intensity of her poetry parallels the kinds of dreams that such a project could be felt as undesirable in today’s pluralist climate.

The International Association for Jungian Studies 29 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation

What is needed to enable these two approaches (the psychological, the In holistic spirituality experiences of the sacred are commonly stated to material) to meet once again is a different approach to the cinematic involve a momentary unmitigated transcendence of the false conceptual encounter. egoic self. They are described as peaceful and blissful and as moments where a lost phenomenological reality – the world as an inter‐connected In this paper, I build on my previous work in the area of film‐philosophy whole – is re‐accessed. This experience of the sacred as fully integral to and the emotional work of cinema. In particular, I seek to establish a field humanity can be contrasted with Jung’s view which, largely based on of encounter in which the politics of an ‘Opera Aperta’ of cinema (to Otto’s work, emphasises the otherness of the sacred and the gap that borrow a turn of phrase from the semiotician Umberto Eco – the needs to be maintained between this and the subject. Both these views ‘unfinished work’), involves three ghostly presences or allegorical figures can be encapsulated in Rawlinson’s (2000) taxonomy of spiritual traditions within the proxemics of cinematic viewing: History (a ghost of time and and designated Cool and Hot (Schlamm, 2001; 2007) respectively. In memory), Death (a ghost of endings and repetitions) and Anima (a ghost of Jungian writings the emphasis has been toward spiritual experience as Hot, movement and dynamics, of unresolved dialectics). but the value of Cool experiences has also occasionally been raised (Corbett, 1996; 2007; Madden, 2008). All three figures are not just cinematic figures, they are fundamentally psychological figures; what I seek to establish is that the cinematic not only Analyses of holistic spirituality within the Jungian community are quite enables us as viewers to visualise such as images, but encounter them as scarce – the most formative thinker has been David Tacey (2001; 2003), warm, ‘lived’ psychological entities – manifest through the relationship who directs fierce criticism toward holistic spirituality and its spiritual aims, between viewer and viewed in a meaningful proxemics of cinema. To bring which he, following Neumann (1949), sees as largely regressive, as these psychologically‐warm, ghostly presences into focus, I will draw from ‘uroboric incest’ (2001: 51‐52). I propose that Tacey’s view is partly the work of Walter Benjamin, the film‐phenomenologist Vivian Sobchack, attributable to a commitment to the sacred as a powerful other and partly the post‐Jungian analyst Andrew Samuels, and the existential to a lack of emphasis on the difference between the manners in which the psychotherapist Emmy van Deurzen, and examine a recent examples of term ego is used in the two systems. personality‐centred cinema: Darren Aronofsky’s The Wrestler. Given the widespread evidence across religious traditions of spiritual Biographical note: experience as Cool and as Hot, I propose a revision to Tacey’s tendency to give precedence to the Hot and argue that greater allowance for Senior Lecturer in Media and Cultural Studies at Buckinghamshire New experiences of the sacred as Cool can potentially enrich Jungian theory. University Whilst maintaining, in accordance with Tacey, that from a Jungian perspective, holists’ spiritual experiences can be viewed as pursuits of the Christina Sjöström ‘oceanic feeling’ (ibid.: 53), I argue against the interpretation that this implies ego‐annihilation and against the view that there is a need for Title: What can regressions to primal unity in holistic spirituality offer provision of a method whereby the practitioner is enabled to re‐enter analytical psychology – if anything? everyday existence. I demonstrate how holists attempt to transcend, Abstract: rather than annihilate the ego, and how this transcendence leaves crucial elements of the ego, as conceived by Jungian theory, intact. By analysing

The International Association for Jungian Studies 30 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation ideas in holistic spirituality whilst remaining within the understanding of This paper suggests that perspectives associated with Melanie Klein's pleroma in the Jungian framework, I propose that momentary regressions concept of projective identification are useful to this model. to primal unity are beneficial and arise spontaneously. Given the transitory and calm nature of these experiences, they do not per se threaten ego‐ There is of course the issue of the degree to which phenomena in popular consciousness with dissolution, but rather a natural consequence of them culture can have any significance for serious students of human nature as is the individual’s acute need to integrate them into consciousness. This expressed by mythology. Nina Auerbach's Our Vampires, Ourselves has constitutes a progressive ego‐guided movement of meaning‐making and nicely shown that the manifestations of vampire stories found in popular exposes transformation potentially as a bidirectional process involving novels and films represent variations on traditional tales used to highlight regression and progression. A Cool spiritual experience of this kind political issues relevant to their era. This suggests that the postmodern encourages the individual to build a bond to an inter‐connected universe, vampire tale is at best grist for the mill of the historian or social scientist which may contribute to both a more inclusive and meaningful sense of and not the student of mythology as such. However, Victor Turner's self and have profound consequences on the individual’s relationship to cultural analysis suggests that post‐industrial societies have left behind the the natural world. ergic‐ludic stage whose leisure‐time activities are determined by the needs of the community. Turner suggests the emphasis is on individual choice of Biographical note: affiliations and beliefs, and in this context, the ongoing presentation of vampire tales offers a set of values that transcends any particular narrative. PhD Candidate, University of Essex Campbell traces the experience of a single hero whose journey over the Eva Maria Thury threshold ideally results in an apotheosis symbolizing or representing greater psychic health. Modern tales are interweavings of multiple Title: The vampire as hero: projective identification in postmodern tales perspectives whose threads are difficult if not impossible to untangle (S. for different audiences Johnson, "Watching TV Makes You Smarter, New York Times, April 24, 2005), much less assign to a symbolic structure relating to an individual. As Abstract: a result, the postmodern vampire tale genre should be considered a whole whose various instantiations reinforce each other despite their differences. This paper examines postmodern dis‐ and re‐ enchantment by looking at This paper shows the workings of projective identification in postmodern the significance of the burgeoning of vampire tales in the late 20th and tales for different audiences through an analysis of Richelle Mead's early 21st centuries. Despite ongoing talk of "vampire fatigue," the undead Vampire Academy young adult series and Laurell K. Hamilton's Anita Blake keep reappearing in our stories, and the recently conceived vampire is novels for adults. The protagonists of young adult books dealing with often the hero and not the villain of the tale. Does this phenomenon mean vampires recognize life's finitude and derive from it the freedom to that we have finally given up hope and are unable to see anything but a experiment with social roles (E. O'Quinn, ALAN Review 31.3, 2004). This dark and dismal future? In fact, looking at this new category of hero sheds tendency can be seen in adult vampire stories as well, and constitutes part light on the ways we look at myths in postmodern times. The most of their appeal, contributing to the potential for re‐ enchantment available common framework for the analysis of mythological tales has been Joseph to postmodern audiences. Campbell's Hero on a Quest, a model which, if Robert Segal is to be believed, incorporates aspects of the views of Sigmund Freud and Carl Jung.

The International Association for Jungian Studies 31 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation

Biographical note: refugees care (Papadopoulos), in order to further delineate the implications of the archetypes in modern life. Jung’s archetypal theory, Associate Professor of English, Drexel University critiqued as remaining within ‘an ontology of ambiguity’ (Brooke), can be supplemented to other systems of thought, stemming, for instance, from Grigorios Tympas Neo‐Platonism, and especially from the ontology of Maximus the Confessor (c. 580‐662), who considered the ‘God‐image’ as inextricably Title: Towards a New Understanding of the Relationship Between ‘the related to God as such, or, more precisely, to ‘God‐likeness’. By reflecting Psychological’ and ‘the Spiritual’: Can Jung’s ‘Ambiguous’ Ontology be on the inner dynamics of God‐image towards God‐likeness, through the Enriched by Ontological Systems of the Past? proposed new model‐method, the ontological potential of archetypes and Abstract: Jung’s reservations regarding metaphysical issues can be discussed on a new basis, which might lead us to further understand late modernity. Despite the prevalence of phenomenological perspectives in most scientific fields in modernity, ontological inquiries seem to retain an Biographical Note: important position in modern Sociology and Social Sciences. Max Weber’s work, for instance, highlighted the ontological concern for the human Michael Whan individual and the search for meaning in life. Later, Giddens articulated the ‘stracturation theory’ and the concept of ‘ontological security’, which deal Title: Myth, Disenchantment, and the Loss of Sacred Place with an appropriate ontological framework for the study of human social activities. Key concepts in Social sciences (e.g. functionalism, structuralism, Abstract: stracturation etc.) engage an amalgam of ontological and In this paper, I attempt to argue for a critical difference between myth and phenomenological approaches. These ontological and phenomenological mythic being‐in‐the‐world in archaic times and the nature of myth in approaches, alongside certain principles which function as interpretative modern times in terms of the historical dis‐placement of myth. That is, the tools in Social sciences (i.e. reductionism, teleology, supervenience), can all disconnection between myth and place. In the modern experience of myth be synthesised in a complex model which may provide a holistic approach (begun in ancient Greece), myth is no longer entwined with locality, a to the relationship of the psychological and the spiritual. specific site, as it had been in the very early times in the ancient world. At This paper attempts to articulate a new understanding of the relationship that time, all Greek sacred architecture served to praise the gods in a between ‘the spiritual’ – a dimension often ignored by Psychology and specific place. The gods have totally died out of the land. Sociology – and ‘the psychological’, by reflecting on various ontological considerations through certain levels (body, psyche, society, culture, and This process of disenchantment reflects the dialectical movement of the metaphysics), and by constructing a ‘pluralistic methodology’. occidental soul, a dialectic that manifests in the relationship between the A direct application of the proposed pluralistic methodology could be on sacred and the profane, affecting both time and space. The loss of sacred exploring Jung’s archetypes, in particular the Self, closely related to God(s)‐ place can be understood as the dialectical self‐negation of the sacred. image. Many post‐Jungian interpretations introduce insights from other Psychology, as the logos of the soul, must reflect this scission. Indeed, scientific fields, such as neurosciences (Knox, Solomon), politics (Samuels), psychology is itself the historical self‐expression of this dialectical spirit, implying a different relationship to the earth: namely, a demythologized

The International Association for Jungian Studies 32 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation earth. The psychological understanding of myth as myth requires a prior, Abstract: dialectical work of negation within myth itself: ’For myth to become known as myth, it had to negate itself, its logos has to be freed. The logos has first Italo Calvino (“Cybernetics and Ghosts”) writes that “Mythic significance is to be the Logos before it can come down to earth’ (S. Heller, The Absence something one comes across only if one insists on playing around with of Myth, New York: State University of New York Press, 2006). narrative functions… The storyteller goes on... inventing new developments in composition, until in the course of this methodical and This transformation in the relation between myth, earth, and place is objective labour he suddenly gets another flash of enlightenment from the reflected in the photograph of the earth (’earth‐rise’) taken during the unconscious and the forbidden.” This paper will consider how the capacity Apollo moon landings. Beautiful as it is ‐ and iconic for ‘eco‐psychology’ to play around with narrative functions develops the art of story as an and New Age spiritualities ‐ it implies a displacement of myth (from place activity of soul‐making ‐ an activity essential to psychic health. Story to space), visualized at an historical moment of planetary technological activates fantasy‐thinking, bringing the whole soul into play, and turning us self‐awareness. Myth is no longer ‘in place‘, and the ‘earth‐image’, into myth‐makers. In “good” or meaningful storytelling, rational henceforth disenchanted, is now enframed through the logos of techne, as consciousness and archetypal immediacy, intellect and nature, meet in our the planetary measure. experience of the tale, whether we are storytellers or audience. Story is meaningful when and because it presents us with something startling and In this transformation, we have a plenitude of myths, but our meaning of provocative, realized through the meeting of two worlds (inner and outer, myth is highly learned, abstract, textual, aesthetic, literary, and self and other), inviting us to reflect on the meeting of our intellect with psychological. We work with myth only in certain ’specialized’ contexts, our nature, and so on our identity. Story that serves as an activity of soul‐ not society at large. Heidegger observed, ours is a time of ‘the flown gods’, making addresses the imaginative process of our recognizing and coming whilst Jung too recognized that the development of psychology belonged to grips with the inherent strangeness—the “terrible beauty” (Yeats)—of to the ‘despiritualization of the world’. the world in which we live; it links us to the past and the future, connecting, as Jung writes, “the life of the past that still exists in us with the life of the Biographical note: present, which threatens to slip away from it” (CW9i, par. 267)—hence the power of our stories to shape, negatively or positively, individual and Michael Whan, MA, is an analytical psychologist with the Independent collective histories. Group of Analytical Psychologists, the Association of Independent Psychotherapists, and the College of Psychoanalysts. He has published Story immerses us in paradox: on one hand story is arbitrary, shifting, contributions in four books, and in the journals, Spring, Chiron, Harvest, partial, presenting one tale, one perspective at a time; on the other hand, Dragonflies, Existential Analysis, Ing, and The European Journal of the activity of story serves an essential function as it connects us to the Psychotherapy, Counselling, and Health. He is in private practice in St. imaginal, to the reality and fundament of the psyche. If one’s own story is Albans and London. to foster enchantment—a vital connection to the psyche’s images and to the world—rather than entrapment—a deadening, often pathological, Ann Yeoman, PhD identification with one particular “story” or self‐image—one requires the ego strength to “re”‐story and “re”‐create oneself repeatedly. This Title: Story: an Activity of Soul‐Making and (Re)‐Enchantment demands the difficult but potentially healing capacity to realize oneself as

The International Association for Jungian Studies 33 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation

“story,” as being at once in one’s current “narrative” yet not entirely of it— moves science away from determinism: there are no certain outcomes, as much its subject, a creation of the psyche’s making, as its author. Such a only potentialities. perspective holds the promise of (re)‐enchantment, makes compassion and relatedness possible, links inner and outer, consulting room and world, Jung identified the metaphorical parallels between his theories and those self and other. of QM. This paper emphasizes the fact that Jung – as his extensive correspondence with Pauli attests – was also aware of the theoretical Biographical note: similarities between his observations and those of contemporary quantum physicists, and that he took their findings into serious consideration. Member: IGAP; IAAP Particularly, it is argued that Jung’s teleology is in line with QM non‐ deterministic approach. Similarly, the role of the observer as expressed in Angeliki Yiassemides, PhD QM has striking parallels to Jung’s synchronicity principle. Also, Jung’s reliance on symbols in order to express the underlying reality of the psyche Title: Quantum Enchantment and the Jungian Paradigm is yet another fundamental similarity with QM.

Abstract: I will argue that QM is the next frontier of reality‐as‐conceived‐by‐Jung. It is the branch of science that could provide evidence against the All things are as if they were… [T]here are no real things that widespread disenchanted paradigm. Jung’s ‘enchanted reality’ can indeed are not relatively real. We have no idea of absolute reality, be supported by a credible scientific field. because ‘reality’ is always something ‘observed’ (Jung, 1929, p. 57). In order to grasp some of the possible theoretical similarities between the Universe‐as‐described‐by‐Jung and QM, I will compare some of the basic This paper proposes that the quantum paradigm rests on the same laws of Classical Physics against the Quantum paradigm. Through this ‘enchanted reality’ as Jung’s psychology: both invite us to re‐evaluate the comparison the startling similarities between quantum physics’ ‘mystical classical worldview and to reach beyond ‘logic’ and ‘common‐sense’. The world’ and Jung’s ‘enchanted universe’ will, hopefully, become evident. non‐visual atomic world, as well as the unconscious, are mysterious realms even to the most astute examiner. By doing so, I will attempt to convey the idea that the spirit and findings of Jungian Psychology can be assisted by, as well as assist, the theory of For Jung the threat of disenchantment was a result of the “overvaluation quantum physics. These two fields are complementary; each one can be of the ‘scientifically’ attested views” (Jung, 1947/1954, para 426) which used to illuminate the other. The enchanted reality of the psyche can relied on a causal and positivistic method. Jung, nonetheless, inform – at least by analogy – the physical reality revealed by QM, and vice differentiated between science that is restricted to the deterministic versa. approach and science which takes into account non‐causal relations, as well as the role of the observer. These factors were, and still are, This article also emphasizes that it is not enough to acknowledge the incorporated into the quantum paradigm. Quantum Mechanics (QM) existence of an enchanted reality. It is also important to cultivate such a worldview. By taking the findings of QM into serious consideration, i.e. by

The International Association for Jungian Studies 34 School of Oriental and African Studies July 15th & 16th 2011

Abstracts Enchantment and Disenchantment: The Psyche in Transformation allowing ourselves to accept and experience the irrational and the non‐ Biographical note: logical as a valid representation of physical reality, we can come closer to the enchanted reality of the psyche presented by Jung, and vice versa. Independent scholar

The International Association for Jungian Studies 35 School of Oriental and African Studies July 15th & 16th 2011