Jungian and post-Jungian psychology

Galileo once said that one cannot understand the universe without comprehending its language: mathematics. Unfortunately, most individuals will approach physical sciences with dread, due in part to the difficulty with speaking the language of the universe, and for this reason may fail to perceive its breathtaking beauty. When we look deeper than the letter of reason, we encounter a flow of imagination that appears to be integral to the cosmos. The Enlightenment of the 18th century was an Age of Reason that deeply shaped our modern society. By following the movement of ideas from classical physics to quantum mechanics, passing by chaos theory and Einstein’s special and general relativity, it is argued that a new Enlightenment might be in sight, an Age of Imagination, wherein the creatures that we are will consciously re-enter the flow of imagination. This exploration concerns classical physics and its repression of imagination; the difficult emergence of deterministic chaos is viewed as a return of what was left behind, so to speak: the shadow of reason.

Wolfgang Giegerich: The Historical Emergence of the “I”: Essays about One Chapter in the History of the Soul (Dusk Owl Books: London Ontario, 2020)

Highly recommended for those students of depth psychology and history, particularly the history of the soul! Dr. Giegerich’s approach to history and his method is that of soul phenomenology...

Résumé : Apollon et Orphée ont tous deux le dauphin comme animal-totem. Le nom de celui-ci, en grec delphis, se prononce comme le mot « utérus » et comme Delphes, le temple qui abrite l’oracle d’Apollon. Dans la mythologie grecque, le dauphin est le symbole du lien entre les hauteurs de l’Olympe et les profondeurs de l’Hadès. Apollon, le musicien, est un dieu-animus, tout en force et en éclat, mais fragile sur le plan du sentiment et malheureux en amour. Orphée, le visionnaire, est un dieu-anima ; ses chants inspirés font pleurer jusqu’aux pierres, mais il n’aura pas le courage de ramener son Eurydice vers la vie.
Deux visages du masculin qui nous habitent encore aujourd’hui.

This paper uses the concept of apophasis as a lens to investigate certain features of analytical psychology. It makes six assertions: The role of negation is a neglected aspect of the disagreement between Freud and Jung; Freud and Jung are equally, but differently, negative; negation is the way forward for analytical psychology; where transference was, imagination shall be; ignorance is a key learning outcome in psychotherapy training; the aim of analysis is ecstacy.

Rose Harris-Birtill analyses the secular reworking of Buddhist religious influences across David Mitchell’s complete fictions, including his novels, short stories, and libretti, arguing that their shared ethical perspectives draw them into a continuous post-secular world, and introducing the Tibetan Buddhist mandala as a fittingly post-secular comparative model through which to analyse Mitchell’s fictional worldview. Harris-Birtill demonstrates that Mitchell’s fictions cumulatively map not a physical terrain but the metaphysical world of belief, creating an interconnected world-system in order to suggest new ethical approaches to global humanitarian crises, revaluing the role of secular belief in galvanising both compassionate action and collective resistance. This study also reads the recurring character of Marinus as a form of secular bodhisattva, analysing Mitchell’s use of reincarnation as a form of non-linear temporality aimed at generating future-facing ethical action amidst the worryingly linear temporality of the Anthropocene. Harris-Birtill also identifies shared post-secular world-building in other contemporary literature, analysing novels by Michael Ondaatje, Ali Smith, Yann Martel, Will Self and Margaret Atwood in order to suggest the emerging literary category of mandalic literature. This perceptive study combines Buddhist philosophy with critical theory, drawing on Jung, Derrida, Foucault and Spivak, alongside contemporary theories of metamodernism and globalization. Taking a post-Jungian approach to the Tibetan mandala not as an ahistorical symbol but as a living socio-cultural artefact in diaspora, Harris-Birtill also identifies the wider implications of the mandala’s theorisation, noting the urgent need to resituate this ‘holistic’ symbol within the ongoing socio-political struggles that led to its increased international visibility.

This presentation traces the history and appearance of so-called multiple states from their earliest role in the development and theorization of scientific psychology at the turn of the 19th century with the work of William James, Frederic Myers, Theodore Flournoy, and Morton Prince, to MPDs later resurgence in the 1980s, and its evolution and further theorization as “dissociative identity disorder” in the 1990s.  This historical “genealogy” serves as the theoretical basis to examine both the madness of the Marvel character “Legion” in The New Mutants comic book series as well as the creative – and profound – therapeutic healing that he undergoes.  In doing so, this highly illustrated presentation raises important questions around the nature of pathological versus non-pathological dissociation, how extreme states of psychological fragmentation and madness can be visualized, much less theorized, and takes up anew William James’ centuries-old question regarding the possibilities of “supernormal powers” and their potential relationship to psychological trauma. The presentation concludes with a depth psychological reading of The New Mutants through the contemporary lens of Jungian analyst and clinical psychologist Donald Kalsched’s mytho-poetic model of what he terms the “Self-Care System” (SCS).

Traumatisierungen können zu schwerwiegenden Persönlichkeitsveränderungen führen. Durch die Irritation des biopsychosozialen Systems durch Traumata sind die Symptome stets vielschichtig und die Behandlung der körperlichen Symptomatik, der Dissoziationen und Komplexe geht der Bearbeitung des eigentlichen Traumas häufig voraus. Entscheidend ist dabei die Reaktivierung der Fähigkeit zur Symbolisierung, die oftmals verschüttet ist. Die Analytische Psychologie nach C. G. Jung kann hier einen wertvollen Beitrag zur klinischen Psychotraumatologie leisten - sie bietet ein reichhaltiges Spektrum an Methoden (Traumdeutung, Malen, Sandspiel, Aktive Imagination, Authentic Movement) im Umgang mit traumatisierten Menschen, die im Buch dargestellt werden.

This book presents serial killers as having disorders of imagination, imagopathy, seen through deficiencies such as failure of empathy, rigid fantasies, and unresolved projections. This disorder is a form of failed alchemy. This study challenges long-held assumptions that the Jungian concept of individuation is a purely healthful drive. Serial killers are unable to form insight after projecting untenable material onto their victims. Criminal profilers must therefore effect that insight, using active imagination, informed by their own reactions, on violent crime scene imagery. This book posits sexual homicides as irrational shadow images in our rationalistic modern culture. Consequently, profilers bridge conscious and unconscious for both inexorably splintered killers and the culture at large.
After establishing the dark fictional and non-fictional landscape of criminal profiling, Jungian Crime Scene Analysis examines how two experts, John Douglas and Robert Ressler, tacitly apply imaginal techniques in order to gather evidence about their quarries. Jungian approaches to active imagination and countertransference help to define this forensic project, grounded in the archetypal psychology concept of image.

Il est étonnant de voir à quel point les critiques que Wittgenstein adresse à Freud-alors que sa connaissance du corpus freudien ne se limitait pourtant qu'à l'Interprétation des rêves-, peuvent préfigurer les différentes " hérésies " et relectures de la psychanalyse post-freudienne. En effet, les héritiers du psychanalyste viennois, face à l'épineuse difficulté des analyses sans fin et devant alors repenser tout à la fois la question du transfert et celle du statut de l'inconscient, vont être peu à peu amenés à rompre avec ce que d'aucuns ont pu appeler le " familialisme " de Freud, commandé en sous main par l'insularité réifiante de sa notion d'inconscient et son substantialisme corrélatif-amenant ainsi, peu à peu, la perspective d'un inconscient collectif. De même, ce qui sera principalement remis en cause par les différents courants inspirés du freudisme, c'est bien la surdétermination phallique qui amène insensiblement à penser l'inconscient selon un modèle mécaniste, organiciste et, finalement, déterministe-qui, pour Freud, était la clef d'une méthode réellement scientifique. Toute la critique de Wittgenstein est justement dirigée contre cet idéal scientifique qui mine de l'intérieur la découverte freudienne. En voulant rendre raison de l'inconscient par un causalisme strict, Freud s'est rendu aveugle à la véritable portée de sa découverte, à savoir avoir su dégager une nouvelle grammaire, faire émerger des formes de représentations inédites, permettant au sujet, par leur syntaxe, de trouver une raison à son mal, et non plus une cause.

This essay disputes Giegerich's dire analyses of the destructive role of technology to explore several ways that technology in an archetypal way is pursuing compensatory unconscious needs for companionship, self-knowledge, and connection with the natural world.

We are a binary consciousness. Perhaps the most striking outcome of psychoanalysis is the formalization of this fact in the notion of the distinction between the conscious and the unconscious. Whether we follow orthodox Freudian readings of the unconscious as the repressed remainder of all that is rejected from consciousness, or the Jungian line of thought which sees the unconscious as the primary ground from which the conscious sense of self we call the ego emerges, we are left with the simple fact of a bifurcation between what we consider us, and what is not us, but nevertheless lives within and through us. Descartes was not yet psychological. His famous formula for the supremacy of the ego, ​ cogito, ergo sum​ , is to be understood as the declaration of our sense of self-regard as being correct — there is nothing else, besides what we know of ourselves. Nietzsche was perhaps the first depth psychologist, and from his time to ours, we have entered into a decidely psychological era. We might distinguish between pre-psychological and psychological views of self and world: ​ pre-psychological​ asserting that it is what we know of ourselves which is ultimately true, and ​psychological asserting that our vastness, or depths, to use the popular metaphor, can only be known in glimpses. It is not simply that the unconscious remains repressed. The bar of repression is a swinging door. Psychic contents emerge from unconsciousness into consciousness, as if through this door, or, to use the metaphor Jacques Siboni, a student of Jacques Lacan's, provides: a conveyor belt. This conveyor belt from the "other half" of our consciousness can get stuck. It can move too quickly, or too slowly, or not at all. When it moves too quickly, we may suffer from an inflation of consciousness — by identifying with affect-laden psychic contents being delivered up into consciousness, we may lose our reasonableness — that same reasonableness which is the hallmark of the ego.

[AMAZON LINK BELOW TO BOOK ITSELF -- TOC and book intro in downloadable .pdf] 

"It is a common experience that a problem difficult at night is resolved in the morning after the committee of sleep has worked on it." --John Steinbeck Scientific research confirms what people have always known: answers, ideas, and inspiration do come to us in dreams. Harvard psychologist and world-renowned dream specialist Deirdre Barrett, Ph.D., offers this rich collection of examples of how the world's most creative practitioners in art, music, film, science, literature and other fields have used the revelations of their dream life to inform their work. Dr. Barrett offers insights showing us how to encourage lucid, meaningful dreaming, and how to apply the meanings of our dreams to solving problems--from the everyday to the extraordinary. This is the stuff dreams are made of. In the visual arts, Jasper Johns couldn't find his unique artistic vision until he dreamed it in the form of a large American flag. Salvador Dali and his colleagues built the startling new genre of surrealism out of dreams. Kubla Kahn dreamed the design for his stately pleasure dome; thousands of years later, Lucy Davis, chief architect at a major firm, continues the tradition of dreaming designs into life in her extraordinary buildings. Film is a fertile avenue for dreams: "Twice I have transferred dreams to film exactly as I had dreamed them," confides director Ingmar Bergman, as have Federico Fellini, Orson Welles, Akira Kurosawa, Robert Altman, and John Sayles. From Mary Shelley's terrible nightmare, which became Frankenstein, to Stephen King's haunting dream as a little boy, which led to his first bestseller, countless writers have consulted the Committee. Musicians from Beethoven to Billy Joel and Paul McCartney have whistled the Committee's tunes. In science, physiologist Otto Loewi dreamed the medical experiment that earned him the Nobel Prize. In sports, Marion Jones dreamed she'd broken a world record, then brought the dream to life. Gandhi translated his dream of resistance into a movement that changed the world. Since Freud, we take it for granted that our dreams reflect our past. In The Committee of Sleep, Barrett reveals how dreams can also tell us about our future potential--and how to reach it.

The Challenge

We must improve our understanding of 'evil', because our lack of understanding gives evil vastly more power over us and the way we live, than it would if we knew more about what we were dealing with and how to deal with it. We need to know how to recognize it, realize when it's right next to us, when it's coming, when it's gathering strength, when it's sneaking something by, deceiving us, when it's building something in secret, when it's waning, when it's pretending to be something other than what it is, and a bit about what to expect from it in general.

Maybe it will be clearer if we talk about cruelty, malice, abuse, brutality, hatred, hostility, violence, madness, tyranny, domination, authoritarianism, enslavement, war, theft, murder, assassination, torture, betrayal, deception, destruction and so on, instead of talking about 'evil' which too easily lends itself to abstract moralizing about some literal outer 'devil'.  But these terms don't do the trick.  Together they make 'evil' sound commonplace and 'normal', and of course in many ways it is. 

Yet our problem remains, that a few people are in a class by themselves. They exhibit a degree of murderous animosity that staggers the imagination, throttles our sensibilities, and surpasses the typical person's ability to believe and accept that a human being could possibly behave so despicably toward others or toward life and nature itself. Then, since too many people fail to recognize these 'monsters' masquerading as human beings, and often as 'leaders' no less—we follow them! We revere and follow grossly unbalanced madmen! It's our own responsibility as sane human beings to stop respecting them, obeying them and following them. It is not their responsibility to stop preying upon our ignorance, stupidity and passivity. Their claims that we're mindless, spineless and stupid, form their self-proclaimed justifications for preying upon us as they do in the first place!

The Jungian analyst Ann Shulgin, wife of the chemist Sasha Shulgin, discoverer of the psychoactive qualities of MDMA, talks of her psychotherapeutic practice of using MDMA to facilitate the first step of C.G. Jung individuation process, the meeting with the Shadow.

Since the late 19th century, when the “new science” of psychology and interest in esoteric and occult phenomena converged – leading to the “discovery” of the unconscious – the dual disciplines of depth psychology and mysticism have been wed in an often unholy union.  Continuing in this tradition, and the challenges it carries, this volume includes a variety of inter-disciplinary approaches to the study of depth psychology, mysticism, and mystical experience, spanning the fields of theology, religious studies, and the psychology of religion.  Chapters include inquiries into the nature of self and consciousness, questions regarding the status and limits of mysticism and mystical phenomenon, and approaches to these topics from multiple depth psychological traditions.  About the editors:

Thomas Cattoi is Associate Professor of Christology and Cultures, Jesuit School of Theology at Santa Clara University and Graduate Theological Union, USA;

David M. Odorisio is Director of The Retreat at Pacifica Graduate Institute, USA, and adjunct faculty in Pacifica’s Mythological Studies graduate program.

The article deals with the Jungian training of future analysts in Hong Kong and the diffusion of the analytical thought in East Asia. It outlines some of the topics that have been a specific object of the Hong Kong Institute of Analytical Psychology (HKIAP).􏰆􏰠􏰜􏰆􏰠􏰜 􏰒􏰏􏰎􏰙 􏰓􏰏􏰎􏰙 􏰔􏰎􏰌􏰄􏰇􏰄􏰍􏰄􏰜 􏰏􏰡 􏰕􏰎􏰂􏰉􏰽􏰄􏰇􏰟􏰂􏰉 􏰖􏰌􏰽􏰟􏰠􏰏􏰉􏰏􏰙􏰽 􏰑􏰒􏰓􏰔􏰕􏰖􏰗 􏰇􏰌 􏰂 􏰱􏰜􏰛􏰜􏰉􏰏􏰚􏰇􏰎􏰙 􏰾􏰃􏰏􏰍􏰚 􏰏􏰡 􏰄􏰠􏰜 􏰔􏰎􏰄􏰜􏰃􏰎􏰂􏰄􏰇􏰏􏰎􏰂􏰉 􏰕􏰌􏰌􏰏􏰟􏰇􏰂􏰄􏰇􏰏􏰎 􏰡􏰏􏰃 􏰕􏰎􏰂􏰉􏰽􏰄􏰇􏰟􏰂􏰉 􏰖􏰌􏰽􏰟􏰠􏰏􏰉􏰏􏰙􏰽 􏰑􏰔􏰕􏰕􏰖􏰗􏰨 􏰔􏰄 􏰊􏰜􏰂􏰉􏰌 􏰶􏰇􏰄􏰠 􏰄􏰠􏰜 􏰄􏰃􏰂􏰇􏰎􏰇􏰎􏰙 􏰏􏰡 􏰡􏰍􏰄􏰍􏰃􏰜 􏱀􏰍􏰎􏰙􏰇􏰂􏰎 􏰂􏰎􏰂􏰉􏰽􏰌􏰄􏰌 􏰇􏰎 􏰒􏰏􏰎􏰙 􏰓􏰏􏰎􏰙 􏰂􏰎􏰊 􏰄􏰠􏰜 􏰊􏰇􏰡􏰡􏰍􏰌􏰇􏰏􏰎 􏰏􏰡 􏰄􏰠􏰜 􏰂􏰎􏰂􏰉􏰽􏰄􏰇􏰟􏰂􏰉 􏰄􏰠􏰏􏰍􏰙􏰠 􏰇􏰎 􏰦􏰂􏰌􏰄 􏰕􏰌􏰇􏰂􏰨 􏰁􏰂􏰃􏰄􏰂 􏰆􏰇􏰈􏰂􏰉􏰊􏰇 􏰇􏰌 􏰄􏰠􏰜 􏰐􏰇􏰂􏰇􏰌􏰏􏰎 􏰖􏰜􏰃􏰌􏰏􏰎 􏰈􏰜􏰄􏰶􏰜􏰜􏰎 􏰄􏰠􏰜 􏰔􏰕􏰕􏰖 􏰂􏰎􏰊 􏰄􏰠􏰜 􏰒􏰓􏰔􏰕􏰖 􏰂􏰎􏰊 􏰇􏰌 􏰃􏰜􏰌􏰚􏰏􏰎􏰌􏰇􏰈􏰉􏰜 􏰏􏰡 􏰄􏰠􏰜􏰏􏰃􏰜􏰄􏰇􏰟􏰂􏰉 􏰂􏰎􏰊 􏰟􏰉􏰇􏰎􏰇􏰟􏰂􏰉 􏰂􏰟􏰄􏰇􏰛􏰇􏰄􏰇􏰜􏰌 􏰏􏰡 􏰄􏰠􏰜 􏰙􏰃􏰏􏰍􏰚􏰨 􏰆􏰠􏰜 􏰂􏰃􏰄􏰇􏰟􏰉􏰜 􏰏􏰍􏰄􏰉􏰇􏰎􏰜􏰌 􏰌􏰏􏰢􏰜 􏰏􏰡 􏰄􏰠􏰜 􏰄􏰏􏰚􏰇􏰟􏰌 􏰄􏰠􏰂􏰄􏰞 􏰂􏰢􏰏􏰎􏰙 􏰏􏰄􏰠􏰜􏰃􏰌􏰞 􏰠􏰂􏰛􏰜 􏰈􏰜􏰜􏰎 􏰂 􏰌􏰚􏰜􏰥 􏰟􏰇􏰡􏰇􏰟 􏰏􏰈􏰤􏰜􏰟􏰄 􏰏􏰡 􏰒􏰓􏰔􏰕􏰖􏰪 􏰂 􏰃􏰜􏰡􏰉􏰜􏰟􏰄􏰇􏰏􏰎 􏰏􏰎 􏰄􏰠􏰜 􏱀􏰍􏰎􏰙􏰇􏰂􏰎 􏰂􏰎􏰊 􏰚􏰏􏰌􏰄􏰥􏱀􏰍􏰎􏰙􏰇􏰂􏰎 􏰇􏰊􏰜􏰎􏰄􏰇􏰄􏰽 􏰂􏰎􏰊 􏰇􏰄􏰌 􏰃􏰜􏰉􏰂􏰄􏰇􏰏􏰎􏰌􏰠􏰇􏰚 􏰶􏰇􏰄􏰠 􏰄􏰠􏰜 􏰇􏰎􏰊􏰇􏰛􏰇􏰊􏰍􏰂􏰄􏰇􏰏􏰎 􏰚􏰃􏰏􏰟􏰜􏰌􏰌 􏰇􏰎 􏰂 􏰢􏰍􏰉􏰄􏰇􏰟􏰍􏰉􏰄􏰍􏰃􏰂􏰉 􏰟􏰏􏰎􏰄􏰜􏱁􏰄 􏰌􏰍􏰟􏰠 􏰂􏰌 􏰒􏰏􏰎􏰙 􏰓􏰏􏰎􏰙􏰫 􏰄􏰠􏰜 􏰜􏱁􏰚􏰜􏰃􏰇􏰜􏰎􏰟􏰜 􏰏􏰡 􏰂􏰎 􏰏􏰎􏰥􏰙􏰏􏰇􏰎􏰙 􏰕􏰟􏰄􏰇􏰛􏰜 􏰔􏰢􏰂􏰙􏰇􏰎􏰂􏰄􏰇􏰏􏰎 􏰦􏱁􏰚􏰜􏰃􏰇􏰜􏰎􏰄􏰇􏰂􏰉 􏰾􏰃􏰏􏰍􏰚 􏰂􏰎􏰊 􏰄􏰠􏰜 􏰍􏰌􏰜 􏰏􏰡 􏰄􏰠􏰜 􏰄􏰜􏰟􏰠􏰎􏰇􏱂􏰍􏰜 􏰏􏰡 􏱃􏰕􏰟􏰄􏰇􏰛􏰜 􏰱􏰜􏰜􏰚 􏱄􏰃􏰇􏰄􏰇􏰎􏰙􏱅 􏰄􏰏 􏰊􏰜􏰛􏰜􏰉􏰏􏰚 􏰂􏰎 􏰇􏰢􏰂􏰙􏰇􏰎􏰂􏰉 􏰂􏰚􏰚􏰃􏰏􏰂􏰟􏰠 􏰄􏰏 􏰚􏰌􏰽􏰟􏰠􏰇􏰟 􏰊􏰽􏰎􏰂􏰢􏰇􏰟􏰌􏰫 􏰄􏰠􏰜 􏰌􏰄􏰍􏰊􏰽 􏰏􏰡 􏰄􏰠􏰜 􏰵􏰠􏰇􏰎􏰜􏰌􏰜 􏰙􏰜􏰎􏰊􏰜􏰃 􏰟􏰏􏰢􏰚􏰉􏰜􏱁 􏰂􏰎􏰊 􏰇􏰄􏰌 􏰇􏰢􏰚􏰉􏰇􏰟􏰂􏰄􏰇􏰏􏰎􏰌 􏰏􏰎 􏰄􏰠􏰜 􏰇􏰎􏰄􏰜􏰃􏰎􏰂􏰉 􏰂􏰎􏰊 􏰃􏰜􏰉􏰂􏰄􏰇􏰏􏰎􏰂􏰉 􏰃􏰜􏰂􏰉􏰇􏰄􏰽 􏰏􏰡 􏰦􏰂􏰌􏰄􏰜􏰃􏰎 􏰕􏰌􏰇􏰂􏰎 􏰶􏰏􏰢􏰜􏰎 􏰂􏰎􏰊 􏰢􏰜􏰎􏰨􏰏􏰎􏰙 􏰓􏰏􏰎􏰙 􏰔􏰎􏰌􏰄􏰇􏰄􏰍􏰄􏰜 􏰏􏰡 􏰕􏰎􏰂􏰉􏰽􏰄􏰇􏰟􏰂􏰉 􏰖􏰌􏰽􏰟􏰠􏰏􏰉􏰏􏰙􏰽 􏰑􏰒􏰓􏰔􏰕􏰖􏰗 􏰇􏰌 􏰂 􏰱􏰜􏰛􏰜􏰉􏰏􏰚􏰇􏰎􏰙 􏰾􏰃􏰏􏰍􏰚 􏰏􏰡 􏰄􏰠􏰜 􏰔􏰎􏰄􏰜􏰃􏰎􏰂􏰄􏰇􏰏􏰎􏰂􏰉 􏰕􏰌􏰌􏰏􏰟􏰇􏰂􏰄􏰇􏰏􏰎 􏰡􏰏􏰃 􏰕􏰎􏰂􏰉􏰽􏰄􏰇􏰟􏰂􏰉 􏰖􏰌􏰽􏰟􏰠􏰏􏰉􏰏􏰙􏰽 􏰑􏰔􏰕􏰕􏰖􏰗􏰨 􏰔􏰄 􏰊􏰜􏰂􏰉􏰌 􏰶􏰇􏰄􏰠 􏰄􏰠􏰜 􏰄􏰃􏰂􏰇􏰎􏰇􏰎􏰙 􏰏􏰡 􏰡􏰍􏰄􏰍􏰃􏰜 􏱀􏰍􏰎􏰙􏰇􏰂􏰎 􏰂􏰎􏰂􏰉􏰽􏰌􏰄􏰌 􏰇􏰎 􏰒􏰏􏰎􏰙 􏰓􏰏􏰎􏰙 􏰂􏰎􏰊 􏰄􏰠􏰜 􏰊􏰇􏰡􏰡􏰍􏰌􏰇􏰏􏰎 􏰏􏰡 􏰄􏰠􏰜 􏰂􏰎􏰂􏰉􏰽􏰄􏰇􏰟􏰂􏰉 􏰄􏰠􏰏􏰍􏰙􏰠 􏰇􏰎 􏰦􏰂􏰌􏰄 􏰕􏰌􏰇􏰂􏰨 􏰁􏰂􏰃􏰄􏰂 􏰆􏰇􏰈􏰂􏰉􏰊􏰇 􏰇􏰌 􏰄􏰠􏰜 􏰐􏰇􏰂􏰇􏰌􏰏􏰎 􏰖􏰜􏰃􏰌􏰏􏰎 􏰈􏰜􏰄􏰶􏰜􏰜􏰎 􏰄􏰠􏰜 􏰔􏰕􏰕􏰖 􏰂􏰎􏰊 􏰄􏰠􏰜 􏰒􏰓􏰔􏰕􏰖 􏰂􏰎􏰊 􏰇􏰌 􏰃􏰜􏰌􏰚􏰏􏰎􏰌􏰇􏰈􏰉􏰜 􏰏􏰡 􏰄􏰠􏰜􏰏􏰃􏰜􏰄􏰇􏰟􏰂􏰉 􏰂􏰎􏰊 􏰟􏰉􏰇􏰎􏰇􏰟􏰂􏰉 􏰂􏰟􏰄􏰇􏰛􏰇􏰄􏰇􏰜􏰌 􏰏􏰡 􏰄􏰠􏰜 􏰙􏰃􏰏􏰍􏰚􏰨 􏰆􏰠􏰜 􏰂􏰃􏰄􏰇􏰟􏰉􏰜 􏰏􏰍􏰄􏰉􏰇􏰎􏰜􏰌 􏰌􏰏􏰢􏰜 􏰏􏰡 􏰄􏰠􏰜 􏰄􏰏􏰚􏰇􏰟􏰌 􏰄􏰠􏰂􏰄􏰞 􏰂􏰢􏰏􏰎􏰙 􏰏􏰄􏰠􏰜􏰃􏰌􏰞 􏰠􏰂􏰛􏰜 􏰈􏰜􏰜􏰎 􏰂 􏰌􏰚􏰜􏰥 􏰟􏰇􏰡􏰇􏰟 􏰏􏰈􏰤􏰜􏰟􏰄 􏰏􏰡 􏰒􏰓􏰔􏰕􏰖􏰪 􏰂 􏰃􏰜􏰡􏰉􏰜􏰟􏰄􏰇􏰏􏰎 􏰏􏰎 􏰄􏰠􏰜 􏱀􏰍􏰎􏰙􏰇􏰂􏰎 􏰂􏰎􏰊 􏰚􏰏􏰌􏰄􏰥􏱀􏰍􏰎􏰙􏰇􏰂􏰎 􏰇􏰊􏰜􏰎􏰄􏰇􏰄􏰽 􏰂􏰎􏰊 􏰇􏰄􏰌 􏰃􏰜􏰉􏰂􏰄􏰇􏰏􏰎􏰌􏰠􏰇􏰚 􏰶􏰇􏰄􏰠 􏰄􏰠􏰜 􏰇􏰎􏰊􏰇􏰛􏰇􏰊􏰍􏰂􏰄􏰇􏰏􏰎 􏰚􏰃􏰏􏰟􏰜􏰌􏰌 􏰇􏰎 􏰂 􏰢􏰍􏰉􏰄􏰇􏰟􏰍􏰉􏰄􏰍􏰃􏰂􏰉 􏰟􏰏􏰎􏰄􏰜􏱁􏰄 􏰌􏰍􏰟􏰠 􏰂􏰌 􏰒􏰏􏰎􏰙 􏰓􏰏􏰎􏰙􏰫 􏰄􏰠􏰜 􏰜􏱁􏰚􏰜􏰃􏰇􏰜􏰎􏰟􏰜 􏰏􏰡 􏰂􏰎 􏰏􏰎􏰥􏰙􏰏􏰇􏰎􏰙 􏰕􏰟􏰄􏰇􏰛􏰜 􏰔􏰢􏰂􏰙􏰇􏰎􏰂􏰄􏰇􏰏􏰎 􏰦􏱁􏰚􏰜􏰃􏰇􏰜􏰎􏰄􏰇􏰂􏰉 􏰾􏰃􏰏􏰍􏰚 􏰂􏰎􏰊 􏰄􏰠􏰜 􏰍􏰌􏰜 􏰏􏰡 􏰄􏰠􏰜 􏰄􏰜􏰟􏰠􏰎􏰇􏱂􏰍􏰜 􏰏􏰡 􏱃􏰕􏰟􏰄􏰇􏰛􏰜 􏰱􏰜􏰜􏰚 􏱄􏰃􏰇􏰄􏰇􏰎􏰙􏱅 􏰄􏰏 􏰊􏰜􏰛􏰜􏰉􏰏􏰚 􏰂􏰎 􏰇􏰢􏰂􏰙􏰇􏰎􏰂􏰉 􏰂􏰚􏰚􏰃􏰏􏰂􏰟􏰠 􏰄􏰏 􏰚􏰌􏰽􏰟􏰠􏰇􏰟 􏰊􏰽􏰎􏰂􏰢􏰇􏰟􏰌􏰫 􏰄􏰠􏰜 􏰌􏰄􏰍􏰊􏰽 􏰏􏰡 􏰄􏰠􏰜 􏰵􏰠􏰇􏰎􏰜􏰌􏰜 􏰙􏰜􏰎􏰊􏰜􏰃 􏰟􏰏􏰢􏰚􏰉􏰜􏱁 􏰂􏰎􏰊 􏰇􏰄􏰌 􏰇􏰢􏰚􏰉􏰇􏰟􏰂􏰄􏰇􏰏􏰎􏰌 􏰏􏰎 􏰄􏰠􏰜 􏰇􏰎􏰄􏰜􏰃􏰎􏰂􏰉 􏰂􏰎􏰊 􏰃􏰜􏰉􏰂􏰄􏰇􏰏􏰎􏰂􏰉 􏰃􏰜􏰂􏰉􏰇􏰄􏰽 􏰏􏰡 􏰦􏰂􏰌􏰄􏰜􏰃􏰎 􏰕􏰌􏰇􏰂􏰎 􏰶􏰏􏰢􏰜􏰎 􏰂􏰎􏰊 􏰢􏰜􏰎􏰨

[AMAZON LINK BELOW TO BOOK ITSELF
-- TOC and book summary in downloadable .pdf] 
According to the poet Elias Canetti, "All the things one has forgotten / scream for help in dreams." To the ancient Egyptians they were prophecies, and in world folklore they have often marked visitations from the dead. For Freud they were expressions of "wish fulfillment," and for Jung, symbolic representations of mythical archetypes. Although there is still much disagreement about the significance and function of dreams, they seem to serve as a barometer of current mind and body states.

In this volume, Deirdre Barrett brings together the study of dreams and the psychology of trauma. She has called on a distinguished group of psychiatrists, psychologists, and social workers--among them Rosalind Cartwright, Robert J. Lifton, and Oliver Sacks--to consider how trauma shapes dreaming and what the dreaming mind might reveal about trauma. The book focuses on catastrophic events, such as combat, political torture, natural disasters, and rape. The lasting effects of childhood trauma, such as sexual abuse or severe burns, on personality formation, the nature of memories of early trauma, and the development of defenses related to amnesia and dissociation are all considered. The book also takes up trauma and adult dreams, including Vietnam veterans and Post-Traumatic Stress Disorder, Holocaust survivors and perpetrators, rape victims, and firestorm survivors. Finally, this volume concludes with a look at the potential "traumas of normal life," such as divorce, bereavement, and life-threatening illness, and the role of dreams in working through normal grief and loss.

Taken together, these diverse perspectives illuminate the universal and the particular effects of traumatic experience. For physicians and clinicians, determining the etiology of nightmares offers valuable diagnostic and therapeutic insights for individual treatment. This book provides a way of juxtaposing the research in the separate fields of trauma and dreams, and learning from their discoveries.

This unique event features a variety of panel discussions and presentations from leading figures in the field, focused on cutting-edge topics in areas of psychedelic research, including: therapeutic application and integration; issues of diversity, equity, and access; women in psychedelic and healing spaces; and psychedelics, spirituality, and the future of religion.

https://retreat.pacifica.edu/psychedelia/

This book proposes that the psychology of C. G. Jung and the scholarly practice of arts-based research have the potential to develop each other. In particular, I suggest that Jung and arts-based research already share ideas and strategies about knowing and being that can be furthered by forging a relationship between them. Consequently, the aim of this book is to enrich both Jungian studies and arts-based research, whether they be treated as separate domains or, more excitingly, become a dual enterprise. That is, Jungian studies expands by seeing how the creativity innate to Jung emerges into knowing through arts-based research. Conversely, arts-based research is deepened by the Jungian practice of psyche. What arises is a Jungian arts-based research as we show by two major examples in later chapters. Ultimately such a reorienting of a field within psychology, such as Jung's, and the multidisciplinary endeavor of arts-based research, can point to a transdisciplinary transformation of learning. Such a future would have important implications for the academy, for societies and cultures, and religions, as described by transdisciplinary theorist, Basarab Nicolescu (2014). Transdisciplinarity is a new framework for knowledge and so too is arts-based research. Key examples in both paradigms are offered in this book by Joel Weishaus's The Nuclear Enchantment of New Mexico, 1 (2019) and Jung's Liber Novus or The Red Book (2009). Therefore, this book is for audiences in which disciplines are related without having to be enacted in a hierarchy, a feature of both transdisciplinarity and arts-based research. For example, this book is for those engaged in arts-based research who seek psychological dynamism within creativity. They will find it in Jungian psychology which is based on the notion of an innately creative psyche oriented towards meaning-making. Such practitioners may come to this book seeking Jung or merely aiming to deepen and extend their practice. As the first four chapters will demonstrate, Jung provides arts-based research with theories and practices that go far beyond psychotherapy to broader concerns of image-making, historical meaning, philosophy and spiritual practice. These concerns augment existing arts-based strategies. This book is also for Jungians who want to understand or embark upon arts-based research, not least because arguably C. G. Jung pioneered creative practice as a way of knowing in The Red Book (2009), which will be examined in chapter 4. Those not directly engaged in art-making should also find this book insightful in showing that Jungian studies is already at home in this mode of academic inquiry. Arts-based research enhances what Jungian studies can be, and where it can find new domains of applicability. In short, Jung and arts-based research (often ABR for brevity) can extend the kinds of knowing and being possible in making new knowledge. Ultimately, I suggest that Jungian ABR amounts to a paradigm that brings together

In what ways do we find and create meaning in our post-modern era? How do we use existing frameworks to engage in new debates, both in style and in content, on what it means to exist in the 21st century? These are the main questions this paper aims to answer, analyzing the Jungian, Gnostic, and existential themes in the video game 'Genshin Impact' (2020) and the implications they pose on the future of myth and philosophy in pop culture.

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A critical application of C. G. Jung’s concepts of the transcendent function, individuation, persona, shadow, and sacrifice as well as the evolution of consciousness and complex theory to Wim Wenders’ Wings of Desire reveals not only how these operate but how the location of the film, Berlin, also achieves an evolution of consciousness.

The Dark Side of the Moon by Pink Floyd is one of the best-selling albums of all times. In this essay I discuss this work of art with the aid of Jungian reading. The major theme is concerned with Jung's psychological ideas regarding the collective unconscious and the archetypes. I wish to enlighten sides that were hidden in the discussion concerning Pink Floyd and their music, in the well-known research of popular music. I would like to reveal the psychological forces that manifested in the album and its transcendental qualities. In order to address this task, I would return to the history and mythology of Pink Floyd. Pink Floyd became superstars through what I believe is a self-discovery album, one which became a quintessential record for the post sixties generation. Yet, the album also remained a classic, because of its profound psychological energy. This energy, as I explain, was rooted in the history of the group: at a specific historical time the members of Pink Floyd have chosen to face their past, their own Dionysian psychedelic history. Their goal, as I will show, was to face their conscious, their dark side, and later on, the repressive sides of the music industry. The members of the group had to confront their personal and collective unconscious, their 'Shadow', and perhaps the shadow of youth myths juxtaposed with the threatening social norms and regulations in order to find an emotional path for a more fulfilling life. They had to confront their shadow trough the tragic loss of their original founder and PuerAeternus leader, Syd Barrett. While struggling with their past, they could create their future. Their journey to superstardom was documented in an adolescence concept album, which contained a unique psychological energy with its Shadow and Anima projections.

Published September 2015 in: Das Rote Buch – C. G. Jungs Reise zum anderen Pol der Welt, ed. Thomas Arzt (Verlag Königshausen & Neumann, 2015). ISBN-13: 978-3826056789. 

Love was the great mystery in C. G. Jung's life. His confrontation with love for a woman and a feminine soul animated the composition of Jung's great Red Book, the book he formally titled Liber Novus.

C. G. Jung's relationships with women during these central years of life have generated several commentaries and critiques. But the power and depth of love has figured little in most of the romances about this period patched together by biographers, dramatists, and psychoanalysts. In consequence, a crux experience of Jung's life has been miscast and little understood.

Three decades after the events chronicled in his Red Book, C. G. Jung turned to writing a commentary on the still hidden records. In Jung in Love, Lance Owens illustrates how Jung's four last books—his "last quartet" of major works published after 1945—are a summary statements about his experiences during the years he labored with Liber Novus.

Owens illustrates how in the first volume of this "last quartet"—The Psychology of the Transference, published in 1946—Jung employed a sixteenth-century alchemical text to provide context for what is in fact a statement about his own experience with love recounted both in his private journals and in Liber Novus.

Based on long-sequestered documentary sources, Jung in Love offers a balanced and historically contextualized account of Jung's relationships with four women during the years that led him into the visionary experiences recorded in the Red Book: Emma Jung-Rauschenbach, Sabina Spielrein, Maria Moltzer and Toni Wolff.

Jung in Love - The Mysterium in Liber Novus was originally published as a chapter in Das Rote Buch – C. G. Jungs Reise zum anderen Pol der Welt, ed. Thomas Arzt (Verlag Königshausen & Neumann, 2015).

This essay traces the more explicit concepts of Jung’s that could be related to Nonduality, finding Jung’s view towards the kind of Nondual state of nondifferentiation expressend in the Gnostic Pleroma explicitly negative but also that it seems to have evolved into a more positive view towards Nonduality as found in the Alchemical concept of unus mundus. The kind of “creativity” or “structure” expressed in this concept, however, does not comply with the strict theoretical definitions of Nonduality.

It also concludes that Jung’s concept of the Self was directly inspired by several Nondual traditions and, while taking a closer look at these traditions, we found further connections between them and Jung’s work but also clear evidence that the modern tradition of “Neo‐ Advaita” is the point of most extreme disagreement between Nondualism and Jungian theories.

We saw how highly Jung valued ego consciousness which grew out of the nondifferented stage of Uroboric consciousness, but also how he focused on individuation as the most important process for human development. Here we also saw some modern transpersonal research in the area, for instance by Ken Wilber, that first seemed to contradict Jung’s work, but later came to be quite in agreement with it.

In searching for the way in which Nondual transcendence could become grounded in everyday reality, this essay looks at the difference between absolute and relative Nonduality.  We found a tradition of “returning” to ordinary life after completing the process of transcendence as well as the ideal dynamic interplay of transcendence and earth as found in, what might have been Jung’s own most favored tradition, Taoism as well as in Synchronicity.

By diving into the scientific background of the virtual order of the universe and quantum nonlocality, where Jung turned out to be quite well versed, we found both philosophical and physical aspects of Nondual universal consciousness as a “field”. We looked at archetypal and other kinds of fields, before focusing on how research on Transference in the analytical hour had turned into a theory of an “interactive field”.

Lastly, this essay takes a closer look at the different ways in which this interactive field becomes activated during analysis and in Nondual therapy and noted some of the implicit differences in the “method” of working in such a field as well as the differences in the role of a Nondual teacher and that of a Jungian analyst, which turned out to be smaller than expected.

C.G. JUNG REGARDED PSYCHOLOGY to be a modern form of myth. Shaped by archetypal structures, psychological theories, he maintained, do not simply explain our psychic life in the manner of a science, they also give expression to the soul. Inspired by this insight, the present book examines the writings of Freud and Jung in the light of Norse mythology. Ideas such as psychic reality, ego-ideal, participation mystique, and kinship libido are seen as mythological figures, the figures of Thor, Baldr, and the Volsungs. Illumined in this way, the founding texts of psychoanalysis and analytical psychology are shown to be a veritable pantheon of God-terms. Jung's theory of the archetype is read as a variant of the old stories concerning Thor's encounters with the giants. Freud's theories of a death instinct, repetition compulsion, mourning and the ego-ideal are read as a variant to the tale of Baldr's death. And the fractious relations of Freud, Jung and Sabina Spielrein are seen as reflecting the saga of the Volsungs. Imaginative and scholarly, Northern Gnosis will be valued by the psychoanalytic reader for its fresh appreciation of Freud and Jung as makers of the myths that continue to inform our minds.

This book of expert essays explores the concept of the whole as it
operates within the psychology of Jung, the philosophy of
Deleuze, and selected areas of wider twentieth-century Western
culture, which provided the context within which these two
seminal thinkers worked.
Addressing this topic from a variety of perspectives and
disciplines and with an eye to contemporary social, political, and
environmental crises, the contributors aim to clarify some of the
epistemological and ethical issues surrounding attempts, such as
those of Jung and Deleuze, to think in terms of the whole,
whether the whole in question is a particular bounded system
(such as an organism, person, society, or ecosystem) or, most
broadly, reality as a whole.