Carl G. Jung

"The expression “mental illness” arises historically in the course of conversations about our human relational living, in an attempt to visualize some regularities that occurred in it, thinking that if we could grasp them we would be able to solve some difficulties that we were encountering in our living together, thinking that we could do so through formalizing them with some adequate theory that we would invent. However, to do that, we have to abstract those regularities in our living together first; we must respect ourselves accepting that naming is not a trivial aspect of what we do in our living: names have arisen in our history of living together as operational elements of coordination of our doings, and reveal regularities in that living."

¿Qué secreto se esconde tras el primitivo símbolo cristiano del pez? ¿Quiénes fueron los gnósticos y cuál fue su mensaje?¿Por qué fueron condenados como herejes y sus obras perseguidas por la Iglesiade Roma? ¿Qué ocultos secretos encerraban sus enseñanzas? ¿Quié­nes fueron los alquimistas? ¿Era su propósito transformar el plomo en oro o eran devotos cristianos que escondian al­gún valioso tesoro oculto bajo metáforas pseudoquímicas? ¿Quién es el enigmático Abraxas? ¿Qué misterioso código se oculta bajo su nombre? ¿Son Ciencias y Religión real­mente incompatibles? ¿Es el modelo del Cristianismo Pa­triarcal adecuado a las necesidades vitales de la sociedad contemporánea? La hermandad de los iniciados narra la his­toria de una comunidad cristiana formada por doce novicios y regentada por un anciano sacerdote excomulgado, don­de estas y muchas otras preguntas encuentran una osada y controvertida respuesta.

In this essay, I compare the psychoanalytic approaches to dream interpretation taken by Lacan and Jung, respectively.  I begin by introducing the point that Lacan and Jung may have more to say to one another than most realize.  Section I discusses Lacan’s contention that the unconscious is structured like a language.  Specifically, I begin by providing a detailed account of the traumatic events surrounding the birth of the unconscious as Lacan appears to understand it, paying close attention throughout to Freud’s influence on his theory; after presenting the appropriate context, I proceed to explore the linguistic elements of the unconscious as they operate in dreams.  In Part II, I consider Jung’s theory of the unconscious and pay close attention to the creative and teleological aspects of archetypes as it relates to myths and dreams.  In my concluding section, I present important and, perhaps, previously unconsidered similarities between each thinker.

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...

In order to better cope with the pressures and stresses of the current day, modern psychology is anxiously seeking to find new therapies to address the increasing disorders within the human psyche. In the process new fields of research, such as humanistic and transpersonal psychology, curiously appear to borrow more and more from the wisdom of the ages. This volume, containing eighteen articles by noteworthy expositors of the perennial philosophy such as Huston Smith, Seyyed Hossein Nasr, and Frithjof Schuon, presents the spiritual psychology of the wisdom traditions as a much-needed antidote to the current impasse in modern psychology.

Some Endorsements for Psychology and the Perennial Philosophy:

“[Psychology and the Perennial Philosophy] is more than an anthology. It is a wisely crafted collection of classic and contemporary scholarship noting that what many are seeking is what has always been, a perennial philosophy, that remains foundational. As one of the authors, Tage Lindbom, properly notes, ‘Secularization is a fish in troubled waters.’ This book claims the waters and is essential reading for all those who may have forgotten or are simply ignorant of the rich foundation provided by the perennial philosophy.”
—Ralph W. Hood, Professor of Psychology at the University of Tennessee at Chattanooga, past president of the Psychology of Religion division of the American Psychological Association, co-founder of The International Journal for the Psychology of Religion and co-author of The Psychology of Religion

“A necessary and bracing critique of the assumptions and limitations of contemporary Western psychology, this generous volume is also a passionate call and learned guide towards a truer perspective that embraces man's spiritual nature.”
—Gabor Maté, M.D., and author of In the Realm of Hungry Ghosts: Close Encounters with Addiction

“Knowing the nature of the mind is perhaps the most difficult undertaking, especially in today’s world. To comprehend the nature of mind one needs to turn to the domain of religion and spirituality. Yet the truth of the mind and its complexity cannot explicitly be defined in words. Inner or transcendent wisdom sees the mind’s own nature without the duality of the seer. Suchness (tathatā) of mind is only experiential and not expressible. The words used to describe thought are themselves a product of thought, which is conditioned and limited. Thus, differences and contradictions are unavoidable. Therefore, a comparative study of different viewpoints and commentaries is immensely important to awaken the inner intelligence to see the mind as it is. Psychology and the Perennial Philosophy: Studies in Comparative Religion edited by Samuel Bendeck Sotillos is an outstanding effort in this direction.”
—Samdhong Rinpoche, former Prime Minister (Kalon Tripa) of the Tibetan Government-in-exile, author of Uncompromising Truth for a Compromised World: Tibetan Buddhism and Today’s World

“The rise of psychology has impacted the study and practice of spirituality, the experiences and attitudes relevant to ultimate human values that transcend ordinary behavior. Each chapter of this remarkable book demonstrates this interaction in a unique and provocative way. But rather than using psychology to reduce and ‘psychologize’ spiritual topics, its authors demonstrate how directives from the spiritual traditions can enhance and even illuminate the enduring importance of psychology in the 21st century.”
—Stanley Krippner, Saybrook University, co-author of Spiritual Dimensions of Healing

“The work at hand is a thinking and debating man’s delight. If you have any interest at all in attempting to include an educated and enlightened view of man’s higher functions in your purview of the world, you will learn from and enjoy this collection of essays. If you already have some knowledge in this area, brace yourself: you may see some of your favorites sharply criticized. A thought-provoking work.”
—Bruce W. Scotton, University of California, San Francisco, co-editor of Textbook of Transpersonal Psychiatry and Psychology

“This book, superbly edited by Samuel Bendeck Sotillos, is a masterful critique of the field of psychology and its loss of the sacred ground in which it once was rooted. It offers depth psychologists an opportunity to contemplate timeless truths echoed through the centuries by perennial philosophers who have always claimed psyche is subordinate to Spirit. Although ignored in depth psychology’s early years due to prejudice and lack of understanding, this is a message today’s psychotherapists must take seriously. Human beings need a deeper and wider transpersonal vision of who and what we are, which the saints and sages of the world’s spiritual traditions have always pointed to. In psychotherapy with a therapist committed to such a vision, patients penetrate into their unconscious depths and not infrequently awaken to the Ground of all Being. Their suffering itself occurred because they had turned away from Spirit. Above all, this volume passionately calls upon depth psychology to remember its origin in the perennial wisdom at the core of the great religions. There is something of a polemic in these pages. It deserves to be considered by depth psychologists of all persuasions.”
—Bryan Wittine, Transpersonal psychologist and Jungian psychoanalyst

“This anthology from Samuel Bendeck Sotillos is a must reference for anyone who is interested in psychology and its relationship to spirituality, and in developing an inclusive dialogue between disciplines that favor an integral outlook on the person and his or her potential. Selections in this anthology will inspire us to reexamine the metaphysical underpinnings of psychology, and remind us how important it is to rise above science’s attempt to reduce the human being to an epistemic object.”
—Sangeetha Menon, National Institute of Advanced Studies (Bangalore, India), Board Member of the International Transpersonal Association (ITA), author of The Beyond Experience: Consciousness in Bhagavad Gita

“This anthology has some of the most discerning essays and reviews on spirituality and psychology, which provide much-needed care and caution to all those engaged in bringing them together or who wish to do so in future. Therefore, it is a must-read for all those who teach, research, consult, or study in such frontier areas as transpersonal psychology, states of consciousness, mind-body relation, holistic health, Indian psychology, and so on. It will be an invaluable textbook for courses in these and other related areas. I congratulate the editor of the book.”
—Kiran Kumar K. Salagame, University of Mysore (India), Board Member of the International Transpersonal Association (ITA), author of The Psychology of Meditation: A Contextual Approach

“One of the finest collections of essays on the Perennial Philosophy—a must-read for all psychologists who are engaged with spirituality and transpersonal psychology. The essays which critique modern psychology (including transpersonal psychology, and the framework of Carl Jung), in the light of the Perennial Philosophy are a revelation and make compelling reading. The book serves as a corrective to the excesses of modern psychology, and to this end Sotillos has done a commendable job. I for one will include the book in some of the graduate courses that I teach.”
—Suneet Varma, University of Delhi, co-editor of Foundations of Indian Psychology

“To its credit modern science by-and-large is becoming more cognizant of the essential connection between spirituality and psychological health and well-being and most of all its positive implications within the field of psychology. While there is ample data to document this in a plethora of academic journals and books, this new book Psychology and the Perennial Philosophy adds a novel contribution to the dialogue between psychology and spirituality, which captures many nuances that for the most part go unnoticed within these discussions, and last but not least, it provides a keen eye of discernment to understand this intricate relationship on a deeper level that is crucially needed. This work will be a valuable asset to students and long term mental health practitioners and professors alike who seek to better understand the relationship between psychology and spirituality.”
—Harold G. Koenig, Duke University, Director of the Center for Spirituality, Theology and Health, co-author of The Handbook of Religion and Health

The intention of this study is to examine the last tale of Sufi master Jalal-e-din Rumi in his masterpiece Masnavi or Mathnavi (trans. 2003). Sufism is one of the world's established mystical traditions and the Sufi Order is a school that offers training for initiates. Storytelling is an integral and important tradition within Sufism, fomenting the soul’s growth through knowledge. The medium of storytelling speaks directly to the heart and soul of the listener, penetrating where mere informational and intellectual lectures do not.

The responsible and considered reader will quickly realize that this essay presents an understanding of themes of western esotericism that may confuse or disorient those who do not read the entire essay, and as such, those themes should not be abbreviated, offered in bits and pieces, bandied about, guessed at, hinted at, joked about, stolen, plagiarized, leaked, or paraphrased. The alchemical tradition warns that such incaution is dangerous not only for the listener but for those that reveal the material in a haphazard manner.

O maior dos cineastas japoneses, Akira Kurosawa, fez no outono de sua vida um filme baseado nos seus sonhos. A rica simbologia dos oito episódios do filme é um convite para conhecer o folclore e a religiosidade do Extremo Oriente. No entanto, a interpretação de "Sonhos" esbarra num obstáculo considerável: a fossa cultural que separa o Japão do Ocidente. Para transpor essa barreira foi necessário um estudo focado principalmente no budismo, xintó e a biografia do diretor para captar a profundidade dessa obra, somado a comparações com os mitos, lendas e contos de fada da África, do Brasil e da Europa. Tanto a arte como a vida onírica são temas de grande interesse apara analistas Junguianos, e a investigação psicológica desse filme traz uma contribuição valiosa para uma crítica cinematográfica que tem por base o repertório hermenêutico da psicologia analítica.

Este artigo examina o envolvimento de Jung com o fenômeno da religião durante vários estágios de sua vida e acompanha o desenvolvimento correspondente de suas teorias ao longo desses estágios. Demonstra como a religião gradualmente assumiu um lugar definitivo em sua teoria e prática e permeou os temas mais marcantes: a psiquiatria, a psicanálise, a tipologia, a teoria dos arquétipos e, finalmente, a psicologia dos motivos religiosos. As ideias aqui desenvolvidas baseiam-se em uma ampla revisão da literatura sobre a obra junguiana e em uma série de relatos sobre o autor. Desde os anos dedicados à composição de seu Livro Vermelho, Jung empenhava-se em compreender os efeitos psicológicos e históricos do cristianismo. À medida que amadurecia, mais fortemente sentia que sua tarefa era tratar os males espirituais e religiosos de seus pacientes. Toda a sua obra pode ser entendida como uma tentativa de apreender o futuro desenvolvimento religioso do Ocidente, dada sua convicção de que a religião era necessária para a evolução espiritual da humanidade. Uma poderosa ilustração da influência de Jung sobre a segunda metade do século XX foram as Conferências de Eranos, que ele promovia anualmente para discutir ideias inovadoras sobre religião. As conferências tornaram-se um dos mais importantes fóruns de disseminação de suas ideias religiosas junto ao público mais amplo. Em suas pesquisas, ele ativamente cultivava diálogos com teólogos e historiadores da religião e tudo o que publicava relacionava-se, em alguma medida, com o tema, chegando a empregar termos religiosos para designar a primeira das quatro etapas de seu processo analítico: confissão, elucidação, educação e transformação.

Freud, Cinsellik, Psikanaliz, Histeri, Rüyaların Yorumu, Sembolizm, Kadın, Erkek, Latent Rüyalar, Manifest Rüyalar, Serbest Çağrışım Metodu, Tedai-yi Efkâr, Te'vil, Rüya Çalışması, Kaydırma, Benzetme, Gerileme Rüyaları, İlerleme Rüyaları, İd, Ego, Süperego, Geçmiş, Gelecek, Dışa Dönük, İçe Dönük, İntrovert, Extrovert, Jung.

ÖZ 
Analitik Psikolojiye hayat veren Carl Gustav Jung, İsviçreli bir psikolog ve psikiyatristtir. Bu
kuramıyla psikoloji tarihindeki üç büyük şahıstan(diğerleri: Freud ve Adler)  biri olmuştur.
Jung’ un bu dev kuramını incelemek oldukça kapsamlı ve büyük uğraş gerektirir. Çünkü
kuramının alanı çok geniştir. Bu çalışmada Jung’ un hayatından edindiği izlerle oluşan
Analitik Psikolojinin ortaya çıkış süreci, kavramlarını, gelişimi, gelişmesine katkı sağlayan
kişi ve kuramlar incelenmiştir.
Anahtar Kelimeler: Analitik Psikoloji, Carl Gustav Jung, Bilinç, Kolektif Bilinçdışı, Kişisel
Bilinçdışı, Psişe, Arketip

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.

If the medium is the message, what is the message of virtual reality (VR)? This article examines virtual reality communications media. Some forms of VR, for example immersive virtual reality, literally situate the user inside an informed computational space. The essence of VR is the inclusive relationship between the participant and the virtual environment. Communication takes place through direct experience in the immersive, digital environment. Thus, these environments may directly implicate what we can say about our very ability to know, that is, about consciousness itself. In this sense, VR brings metaphysical inquiry within the purview of an empirical testbed that conjoins human psychology, or the psychological “presence” of the knowing self, with configurable digital phenomena to define “there.” This essay argues that a fundamental message of VR may be to illumine timeless philosophical inquiries concerning the nature of knowing and being and thus direct our attention to what Aristotle called the eternal question: What is reality? VR directs our attention to the nature of reality by directing our attention to consciousness as the experience of being.

No período de 16 de dezembro de 1912 a 6 de janeiro de 1913, a tensão do relacionamento entre Sigmund Freud e Carl Gustav Jung atinge o clímax. Freud propõe o rompimento das relações pessoais em 03.01.1913 (Macguire, 1974/1993, carta F342). Em resposta de apenas três linhas, Jung faz o único gesto que lhe parece possível, acedendo ao desejo de Freud: "O resto é silên- cio" (Macguire, 1974/1993, carta J344). Cem anos se passaram e as duas disciplinas, marcadas pelo cisma original protagonizado pelas duas importantes figuras, fizeram significativos aportes teóricos e técnicos ao estudo da psicologia do inconsciente.
Doravante, um dos desafios para o avanço da psicologia profunda consiste no estabelecimento de diálogo entre as tradições, a construção de pontes que permitam a fertilização cruzada dos dois campos, não abdicando das dis- tinções, nem deixando de considerar os matizes teóricos e clínicos próprios de ambas as abordagens, mas estabelecendo conexões, ali onde exista uma intuição originária que possa dar asas à imaginação de analistas junguianos e psicanalistas.O conceito de "campo analítico" parece-me ser uma dessas intuições presentes na obra de Jung sobre o processo de análise, ao ressaltar o caráter da mútua influência dos sistemas psíquicos de analista e analisando (Jung, 1946/1988).

En 1934, emprende C. G. Jung (1875-1961) un seminario dedicado a Así habló Zaratustra, de Friedrich Nietzsche. Los episodios y personajes de este libro emblemático y extraño conforman una  constelación en la que Jung va deletreando las nociones principales de la psicología analítica. Por ello este seminario no solo ofrece una original interpretación, en términos psicoanalíticos, de la filosofía de Nietzsche y de su hundimiento en la locura. Aporta asimismo un sugerente cuadro de la psicología junguiana en su mismo ejercicio y revela aspectos intempestivos de la personalidad de su autor. Todo ello con el trasfondo de una Europa que de nuevo se encamina a la guerra.

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.

Zombie films, from their very inception, have been the receptacle of the shadow of the western culture. The first zombie film, White Zombie, shows a zombie woman who plays into the original idea of the voudou zombie. In the vodoun tradition, this is a person whose gros-bonange, akin to a soul, has been taken from them by a bokor. This zombie was used as slave. White Zombie, and many films of the 1930's, shows racial tensions between the white colonizers of Haiti and the black slaves. These slaves eventually overthrew their French slavers and formed the first independent nation in Latin America. This severely altered the sugar industry, forcing Cuba to compensate for the lack of sugar plantations under the control of white Europeans.

Within the broad historical context in which transmedia has been practiced and studied, David Bowie and Floria Sigismondi are instructive for their transformative approaches toward creating art across media, and for their alchemical process. As a collaborative team, their process is driven by an engagement with surrealist strategies of estrangement and analogical composition and a propensity for play. Their distinctive signature styles traverse mediums, space and time; in ways that move through and beyond narrative. Through an analysis of selected music videos, this chapter examines the transmediality of Bowie and Sigismondi’s oeuvres. By firstly exploring Bowie’s conception of himself as a medium, along with his persistent threads of ‘loose continuity’ across media and time, the author then examines the intersection of Bowie’s transmedial process with Sigismondi’s treatment of time as a medium. Drawing on the tenets of surrealism, along with the concepts of dialogic world-building, hauntology and ‘Gesamtkunstwerk’, the author proposes that for artists such as Bowie and Sigismondi, ‘transmedia surrealism’ may provide a more appropriate conceptual lens than the currently popular lens of transmedia storytelling.

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.

A NEMEK WEININGERI ÉS JUNGI ÁTMENETE Sokáig haboztam, írjak-e a nőkérdésről. Nem éppen újszerű, és idegesítő téma, különösen nőknek. A nőkérdés vitájára eddig is több tintát pazaroltak már az elégnél, a vita lezárult, ne is beszéljünk róla többet. Pedig beszélünk róla. Az utóbbi száz évben elpufogtatott ostobaságok özöne a jelek szerint nem nagyon járult hozzá a kérdés tisztázáshoz. De van egyáltalán nőkérdés? És, ha van, hogy hangzik? Egyáltalán: vannak még nők? […] Az ember lassan maga sem tudja már vannak-e még nők vagy sem, lesznek-e mindig nők, kívánatos-e, hogy legyenek, mi a helyük, szerepük a világban, és miféle hely, szerep illeti meg őket. Mindenekelőtt: mi az, hogy nő? (Beauvoir 1969, p. 7.) Simone de Beauvoir fent idézett mondatai óta lassan hetven év telt el, de még mindig aktuálisak. A kérdés, hogy "mi az, hogy nő" ma is megválaszolatlan. Sőt, talán egyre kevésbé megválaszolható.

There are many serious attempts to restore our connection to the divinity of animals or more broadly the sacredness of nature, emerging from within the ecology or environmental movements by appeal to the psychology of C. G. Jung and his notion of the archetypes. Since we no longer experience the divinity of animals or nature outwardly, Jung “discovered” that we can find our way to that experience inwardly or through the unconscious where dream animals may “speak” to us, guide or terrify us as they once did outwardly. We may even have an archetypal experience of the animal “within”. This is felt by some theorists to be the way to a restoration of what seems to be an outwardly irrevocable loss. The argument is that if we can recover that connection inwardly through numinous experiences then we will be opened up to the sacred dimension of nature and animals outwardly once more. In this way we can, the argument goes, somehow restore a balance to our dealings with nature, and oppose or counter the seemingly unstoppable rape of nature taking place today: ...

Book available at Amazon or a free pdf copy is available: jcw@johnwoodcock.com.au

I wrote this essay in 2015 (updated in 2021) following my departure from ISPDI ( International Society for Psychology as the Discipline of Interiority). Three years before, in 2012, I had attended ISPDI’s inaugural conference in Berlin where I enthusiastically engaged people from all over the world who were also drawn to a study of soul, or interiority. I quickly realized that to fully enter the thought of Wolfgang Giegerich, one would need more than passing understanding of Continental philosophy, particularly Hegel and Heidegger. As I deepened my explorations of Heidegger and Giegerich’s respective works, I began to focus on an enigmatic phrase occurring in Giegerich’s books, variously termed, but referring to a necessary shift from ontology (Heidegger) to logic (Giegerich) in order to adequately study psychology as the psychology of interiority or soul. This essay is my attempt to come to grips with this enigmatic phrase—an attempt that led surprisingly to my departure from ISPDI in 2013.

Imagination provides an alternative mode of articulation in the psychotherapeutic setting. Engaging autonomous aspects of psyche places psychotherapy in creativity, thus leading to an authentic and meaningful subjective experience of soul. This thesis utilizes hermeneutic and heuristic research methodologies to explore the phenomenon of manifesting the psyche by means of the imagination. The author engaged in active imagination in an attempt to materialize the immediacy of an archetypal encounter related to the cut-off and marginalized aspects of the feminine psyche. Using the process of creating photographed imagery in order to understand the phenomena of the dark feminine and the imaginal encounter, the author found that the materialized image exerts influence upon the archetype or archetypal constellation.

V práci chci formulovat novou metodu výkladu mýtu, která vychází z terapeutických metod, které Jung popsal a využíval. Sepsáním následující práce se také pokusím o závan čerstvého vzduchu mezi tradiční interpretační východiska, vnesení nového dynamického postupu mezi proudy, které už pár let provází stagnace. Zvykli jsme si mýty vykládat jako něco mrtvého, často jsou pro nás jen součástí zaniklých náboženských tradic. Stále zapomínáme na to, že jsme to "my a příběh ", co při interpretaci mýtu předkládáme dalším čtenářům. V následujícím textu budu studovat mýtus jako samostatnou živou substanci, jejíž prvky se obměňují a neustále k nám ve svých proměnách pronikají nejen v příbězích. Představená metoda bude záhy aplikována na text mýtu Tochmarc Étaíne.

From my current vantage, my “journey of becoming” remains shrouded in mystery, defined as much by the unknown before me as the lived experiences behind.  Yet, throughout my life, the experiences of undeniable synchronicity—and the spiritual frameworks I have gathered to shed light on these events—have given me a certain grounding in this world and a sense of trust in life’s unfolding.  While I am hesitant to suggest that I am privy to life’s design, as I reflect, I can discern moments that have propelled me into unexpected trajectories that I could never (or would never) have consciously orchestrated.  Much to the dismay of my conscious mind, it feels at times like life itself is moving through me towards the fulfillment of some greater “plan.”  Is it perhaps, as James Hillman proposes, that the image of my destiny exists in its aesthetic whole at each juncture, lulling me down into its fulfillment?  Or is it instead, as asserted by Victor Frankl, that I am freely responsible to answer to the “assignment” of my life?  Or maybe, in the intimation Carl Jung, am I engaged in the process of individuation as I plumb the unconscious depths towards realization of my Self?  Engaging with each of these perspectives, I embrace the idea that there is a meaning to this life that far exceeds the controlling measures of my mind and ego.  It is this meaning that I wish to honor as I traverse the timeless landscape of my soul’s becoming and seek to glimpse the coherent “image” that is my Truth.

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.

This collected work of Jung’s writings on dreams, provides an in depth look at the workings of the unconscious aspect of the human psyche, and in turn the psyche as a whole.  As most human beings spend nearly half of their lives sleeping, it is quite clear that dreams provide an important role in the overall workings of the human mind.  The Freudian school of psychoanalysis provided a very simplified investigation as to the significance of dreams, frequently labelling much of the symbolism encountered in the non-waking state as repressed wish-fulfilment.  This seems like an oversimplified approach to the unconscious.  Jungian psychoanalysis attached far greater importance to dreams, and that they can reveal a great deal about the psychological and physical state of the dreamer, as well as providing a window into the operations of the collective consciousness of humanity.

http://www.whenthenewsstops.org/2013/12/dreams-by-cg-jung.html

This chapter, focusing on the text The Family Complexes (1938), demonstrates that already as early as the 1930s, Lacan's interests had turned to revising psychoanalytic theory. The text represents a prototypical example of the internal dilemma Lacan experienced throughout his work, a dilemma swinging between fidelity to Freud and his own longing for innovation, that is, between his desire to sustain the physical anti-metaphysical dimension in Freud's theory and his wish to transform Freud's principles into an abstract model of fatherhood. In his scheme, fatherhood was to be a symbolic principle extending beyond any concrete feature. My research indicates that Lacan's interpretation of Freud revolved around the concept of the Father, with Lacan placing the Father figure within a broad cultural context. Lacan related to the Father as Imago rather than as a biological-concrete father functioning within some family unit.
I argue here that during this period, Lacan made use of Jungian concepts as well as precepts taken from the Judeo-Christian tradition in order to construct his revision of psychoanalysis. By means of Jung's terms "imago" and "complex," Lacan was able, like Jung, to contest Freud's biologism. With the help of the Father principle as it appears in the Judeo-Christian tradition, Lacan elaborated what he perceived to be a paternalistic-Jewish attitude. This attitude, he believed, existed in contradiction to the absolute Mother principle.