Jungian

Much has been written about the juncture where Jungian psychology and shamanism converge . Indeed, Jung, who developed the concept of archetype, might agree that both are instances of the same primordial image or instinctual pattern known the world over.

Jung on Astrology brings together C. G. Jung's thoughts on astrology in a single volume for the first time, significantly adding to our understanding of his work. Jung's Collected Works , seminars, and letters contain numerous discussions of this ancient divinatory system, and Jung himself used astrological horoscopes as a diagnostic tool in his analytic practice. Understood in terms of his own psychology as a symbolic representation of the archetypes of the collective unconscious, Jung found in astrology a wealth of spiritual and psychological meaning and suggested it represents the "sum of all the psychological knowledge of antiquity." The selections and editorial introductions by Safron Rossi and Keiron Le Grice address topics that were of critical importance to Jung-such as the archetypal symbolism in astrology, the precession of the equinoxes and astrological ages, astrology as a form of synchronicity and acausal correspondence, the qualitative nature of time, and the experience of astrological fate-allowing readers to assess astrology's place within the larger corpus of Jung's work and its value as a source of symbolic meaning for our time. The book will be of great interest to analytical psychologists, Jungian psychotherapists, and academics and students of depth psychology and Jungian and post-Jungian studies, as well as to astrologers and therapists of other orientations, especially transpersonal.

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.

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

Estés, Clarissa Pinkola, Women Who Run With the Wolves. Contracting the Power of the Wild Woman, London, Rider, 1992.

Bluebeard In a single human being there are many other beings, all with their own values, motives, and devices. Some psychological technologies suggest we arrest these beings, count them, name them, force them into harness till they shuffle along like vanquished slaves. But to do this would halt the dance of wildish lights in a woman's eyes; it would halt her heat lightning and arrest all throwing of sparks. Rather than corrupt her natural beauty, our work is to build for all these beings a wildish countryside wherein the artists among them can make, the lovers love, the healers heal. But what shall we do with those inner beings who are quite mad and those who carry out destruction without thought? Even these must be given a place, though one in which they can be contained. One entity in particular, the most deceitful and most powerful fugitive in the psyche, requires our immediate consciousness and containment-and that one is the natural predator. While the cause of much human suffering can be traced to negligent fostering, there is also within the psyche naturally an innate contra naturam aspect, an "against nature" force. The contra naturam aspect opposes the positive: it is against development, against harmony, and against the wild. It is a derisive and murderous antagonist that is born into us, and even with the best parental nurture the intruder's sole assignment is to attempt to turn all crossroads into closed roads. Stalking the Intruder: The Beginning Initiation This predatory potentate 1 shows up time after time in women's dreams. It erupts in the midst of their most soulful and meaningful plans. It severs the woman from her intuitive nature. When its cutting work is done, it leaves the woman deadened in feeling, feeling frail to advance her life; her ideas and dreams lay at her feet drained of animation. Bluebeard is a story of such a matter. In North America, the best known Bluebeard versions are the French and the German. 2 But I prefer my literary version in which the French and the Slavic are mingled, like the one given to me by my Aunt Kathé (pronounced "Katie"), who lived in Csibrak near Dombovar in Hungary. Among our cadre of farmwomen tellers, the Bluebeard tale is begun with an anecdote about someone who knew someone who knew someone who had seen the grisly proof of Bluebeard's demise. And so we begin. = = = THERE IS A HANK OF BEARD which is kept at the convent of the white nuns in the far mountains. How it came to the convent no one knows. Some say it was the nuns who buried what was left of his body, for no one else would touch it. Why the nuns would keep such a relic is unknown, but it is true. My friend's friend has seen it with her own eyes. She says the beard is blue, indigo-colored to be exact It is as blue as the dark ice in the lake, as blue as the shadow of a hole at night. This beard was once worn by one who they say was a failed magician, a giant man with an eye for women, a man known by the name of Bluebeard. 'Twas said he courted three sisters at the same time. But they were frightened of his beard with its odd blue cast, and so they hid when he called. In an effort to convince them of his geniality he invited them on an outing in the forest. He arrived leading horses arrayed in bells and crimson ribbons. He set the sisters and their mother upon the horses and off they cantered into the forest. There they had a most wonderful day riding, and their dogs ran beside and ahead. Later they stopped beneath a giant tree and Bluebeard regaled them with stories and fed them dainty treats. The sisters began to think, "Well, perhaps this man Bluebeard is not so bad after all." They returned home all a-chatter about how interesting the day had been, and did they not have a good time? Yet, the two older sisters' suspicions and fears returned and they vowed not to see Bluebeard again. But the youngest sister thought if a man could be that charming, then perhaps he was not so bad. The more she talked to herself, the less awful he seemed, and also the less blue his beard.

The book I wrote on Joseph Campbell's reception of C.G. Jung. Based on my PhD thesis at university of Edinburgh, Religious Studies department, and on archival research done at Joseph Campbell library in Santa Barbara. First chapter available for download.

“Going beyond the conventional paralleling of Campbell with Jung, Ritske Rensma argues that Campbell’s view of Jung went through three stages. At first, Campbell granted Jung and Freud equal importance in the understanding of myth. Next, Campbell rejected Jung's view on, especially, the origin of myth in favor of the ethological view espoused by Konrad Lorenz and Niko Tinbergen. Finally, Campbell came to see the overlap between Jung and the ethologists. An original, scholarly approach to Campbell, one that rests substantially on the scrutiny of unpublished material. Strongly recommended.”

Robert A. Segal, Sixth Century Chair in Religious Studies, University of Aberdeen, UK

There are certain thoughts - intimations - that will seem corny, or laughable, and therefore dismissed - and only seriously absorbed into the changing mind when felt, in the shelter of the quietly moving music of the soul.
It is the function of art, and of love, to make this music heard . . . 

  It is not the music of depression - it is the way through.

Humans are sentient beings. This means that we are aware of ourselves, our sensations, our subjective thoughts and perceptions, and our emotions. Not only are we aware, but we are aware of our awareness. This is sentience.  This short article describes Jung's four levels of consciousness, enlightenment, and individuation.

While there is nothing particularly special about Genesis 2:18-25 as affects language usage and variants that could significantly impact upon its translation, it has become one of the most contentious biblical passages for feminist interpretations of the biblical text. This article investigates Genesis 2:18-25 primarily from the perspective of Jungian individuation theory. It then merges the results of this analysis with the gains made by feminist interpretations of this passage in order further to deconstruct its androcentric application.

Aliquid est in anima quod est increatum et increabile; si tota anima esset talis, esset increata et increabilis; et hoc est Intellectus." (There is something in the soul which is uncreated and uncreatable; if the whole soul were such, it would be uncreated and uncreatable; and this is the Intellect.)

Résumé
Henry Corbin est-il un philosophe? À la lumière de notre recherche, nous sommes obligés de répondre par l’affirmative, il dit d’ailleurs de lui-même « je ne suis à vrai dire ni un germaniste ni même un orientaliste, mais un philosophe poursuivant sa Quête partout où l’Esprit le guide.»
Mais comment comprendre et classifier un philosophe dont la Quête est guidée par l’Esprit? Henry Corbin a développé ce que nous devons nommer une « philosophie prophétique » et c’est par l’exploration de sa biographie et de ses influences de jeunesses, nommément Heidegger et Hamann, que nous pouvons esquisser les assises de sa méthode phénoménologico-herméneutique.
Cette recherche se termine par l’exploration de l’espace (monde imaginal) et de l’organe de connaissance (imagination active) auquel nous rend attentifs la philosophie prophétique de Henry Corbin. Un monde où ont lieu et leur lieu les théophanies, les épopées mystiques et les visions des mystiques et théosophes.

Abstract
Is Henry Corbin a philosopher? According to our research, we are obliged to answer in the affirmative, as he says of himself: "Indeed, I am not nor a germanist, not even an orientalist but a philosopher pursuing his quest wherever the spirit guides him."
But how can one understand and categorize a philosopher whose quest is guided by the spirit? Henry Corbin has developed what we must call a "prophetic philosophy," and by exploring his biography and youthful influences, namely Heidegger and Hamann, we can lay the foundation of its phenomenologico-hermeneutical method.
This research ends with the exploration of the space (imaginal world) and of the organ of knowledge (active imagination) which make us pay attention to the prophetic philosophy of Henry Corbin: a world in which the theophany, the mystical epics, and the visions of mystics and theosophists come about.

Ensayo resumen del encuentro junguiano en Huelva sobre los aspectos oscuros del arquetipo del anima (siendo que la relación con el anima es siempre oscura, por cuanto convoca la oscuridad del Self). Se trata de una síntesis de los aspectos fundamentales de la investigación junguiana alrededor de los trastornos de la personalidad y, especialmente, en dos de los trastornos más extendidos actualmente en la cultura occidental: el trastorno de la personalidad narcisista y el trastorno de la personalidad psicopática.

Este artigo visa estabelecer uma relação entre a concepção cristológica
junguiana e a cristologia teológica, apresentando a perspectiva junguiana de religião e sua compreensão de Cristo enquanto arquétipo de Selbst para a individuação, evidenciando suas proximidades e diferenças. O processo psíquico da individuação direciona-se para o Selbst, simbolizado na encarnação de Deus, ou seja, no Cristo junguiano, formado pelo Cristo teológico de um lado e pelo Demônio de outro, completando-se assim suas duas partes, do bem e do mal. Esta imagem junguiana, porém, vai para além do Cristo teológico abrangendo o mal em sua essência. O cristianismo, porém, nega a essência má como presente em Cristo ou mesmo existente, afirmando que se trata de uma
privação do bem somente.

This article aims to stablish a relationship between the Jungian christologic conception and theological christology, presenting Jungian perspective of religion and his understanding of Christ as the Archetype of the Selbst to individuation, showing their closeness and differences. The psychological process of individuation directs to Selbst, symbolized in the incarnation of God, ie, in the Junguian Christ, formed by the theological Christ on one side and the devil on the other, thus complementing its two parts, the good and the evil. This junguian image, however, goes beyond theological Christ embracing evil in its essence. But Christianity denies the bad essence present in Christ or as real, claiming that it is a privation of the good only.

Resumo​ : O presente trabalho tem como objetivo trazer uma reflexão e vivência dos diversos problemas de cunho emocional e corporal que possam surgir na relação da mulher com seu corpo nos dias de hoje. A mulher e seu corpo sempre foram alvo de devoção e interesse, desde a Era Paleolítica e Neolítica com o Matriarcado e o místico dom da geração, passando pelo tabu Cristão da Idade Média em relação à nudez e a mulher como fonte de pecado, até hoje, com os atuais modelos de mulher Venusiana. Na busca pela perfeição (incluindo a imagem corporal ideal), desprezamos os aspectos indesejáveis de nós mesmos e projetamos em nossa sombra elementos não somente psíquicos, como materiais. Para conseguirmos trabalhar estes aspectos e o " corpo sombrio " podemos utilizar de técnicas como a arteterapia enquanto aliada na clínica, facilitando a expressão desta sombra e sua consequente aceitação, retomando desta forma o Sagrado Feminino existente em cada uma de nós e nos deixando mais próximas do caminho para a individuação. Entrelaçando os estudos da Psicologia Analítica e dos arquétipos do feminino, bem como as vivências práticas da Consciência Corporal propostas por Lowen, com o apoio de intervenções artísticas, convido-os para retomada teórico e prática do Sagrado Feminino.

Do you hate being treated as an object in the organisational systems of bureaucrats and politicians? Does the hard sell of today's mass consumerism repel you? Are you less than enthusiastic for the wonders of technology? Are you deeply suspicious of globalisation and all that attends it? Are you worried about the future of humanity on this ravaged planet? In this path-breaking text, C.G. Jung sets out in the clearest possible terms what one has to do, as an individual, to stand up to these trends in contemporary society.' Andrew Samuels, Professor of Analytical Psychology, University of Essex 'The plight of our civilization, accurately diagnosed by Jung in Modern Man in Search of a Soul, is here presented as a specifically individual struggle for moral and spiritual integrity against the 'mass psychology' generated by political fanaticism, scientific materialism and technological triumphalism on a global scale. Ultimately, this is a religious as much as a psychological problem, which is not solved by passive adoption of some established creed, but by opening oneself up to the 'religious instinctive attitude' and inner symbolic vitality possessed by each and everyone of us by virtue of our humanity. One of Jung's most profound, yet accessible, texts.'

In this article I will show that Nietzsche had a particularly strong influence on Jung’s thinking about war and conflict. I will also show how Jung’s ideas about this topic changed over time, culminating in a final theoretical position which revolves around the concept of the archetypal shadow.

(This is a follow-up article to my earlier article on Jung and Nietzsche called "Jung's reception of Friedrich Nietzsche: a roadmap for the uninitiated")

Carl Jung used this as metaphor for the psyche.  In all humans there are light, surface, and shadow.  Light is that to which we attend within the psyche.  Shadow is that to which attention is withheld.  Our attention focused in a specific area turns shadow to light and light to shadow.  Surface contains our ego ideals.  These are the standards of conduct or personal traits that a person values and to which he or she aspires.  These have been shaped by the development of the ego or conscious personality and are derived in great part from one’s interaction with society, peer groups, parents, and religious mores.  This article examines and describes various elements of the shadow.

Timeless awareness is the essence of Dzogchen. Time experienced within timeless awareness is also an expression of the essence of Dzogchen. Dzogchen is an ancient form of Tibetan mystic humanism. Dzogchen makes the essential distinction between mind and awareness. A person can be located in mind alone and locked in time. As a person shifts from being located in mind alone (mindfulness) and goes beyond mind alone (mindfulness), one becomes aware of their own awareness. As we focus our awareness on our own innermost awareness, vast dimensions of awareness begin to open and self-reveal its nature to us. Awareness is a multidimensional experience and this awareness is infinite in its horizons. The innate qualities of awareness are spaciousness or openness or emptiness. Another quality of our awareness is luminous radiance and still another is awareness as energy. Awareness is alive and is both vast stillness and unceasing movement. The Union of Mind and Awareness When a person is able to experience the union of their mind and their awareness, then the person has a simultaneous experience of being in time and in timeless awareness. The mind is the place of thinking, feeling, sensation, memory and imagination and the mind is the mode of knowing singularity and difference in the world. This is the realm of ordinary knowingness and this is the realm of duality. Our mind is the realm of time. This time bound knowing is the knowing of you and I, us and them, this or that in time and place.

RESUMEN:
La psicología analítica es la obra de Carl Gustav Jung y sus seguidores. También conocida como psicología de los complejos, el término aparece oficialmente en 1913 para designar una ampliación del psicoanálisis, razón por la cual se la tiene tanto por una escuela de psicoanálisis como por una tendencia de la psicología profunda, según la expresión de Bleuler para caracterizar a toda psicología que parta de la hipótesis de la existencia de una psique inconsciente.
Carl Gustav Jung (1875-1961) era un joven psiquiatra ya reconocido por la profesión cuando asumió la defensa de la obra de Freud, tanto en los foros psiquiátricos como en su propia obra, iniciada en 1902. Su estrecha colaboración desde 1907 se rompería en 1913 a instancias de Freud, para quien los desarrollos Junguianos del psicoanálisis no resultaban acordes con su propia teoría. Atrás quedarán los años en los que Jung fue el presidente de la Asociación Psicoanalítica Internacional desde su fundación en 1910 hasta el inicio de la primera Guerra Mundial. Una época en la que se constituye y alcanza una dimensión internacional (Europa y Estados Unidos) el movimiento psicoanalítico nacido en Viena alrededor de Freud a partir de 1900.
Entre el inmenso legado de Carl Jung, aquel que ha pasado a la historia por sus teorías y métodos revolucionarios en el mundo de la psicología, hay un tema que sobresale y ha sido su herencia más duradera: La Teoría de los Arquetipos.
Jung busca e investiga a los arquetipos en las doctrinas de las tribus primitivas, en las doctrinas secretas esotéricas, en las religiones, en los mitos y leyendas, en los símbolos del Tarot, en las imágenes de la Alquimia y muy especialmente en los sueños, en los que se apoya para la psicoterapia.
Hay que empezar por decir que Jung pensaba que no venimos al mundo como una tabula rasa, no venimos ‘en blanco’ como planteaba Freud, el ser humano según Jung, ya nace con información y ciertas creencias: “no existe una sola idea o concepción esencial que no posea antecedentes históricos”. Estos antecedentes históricos llegan a nosotros inconscientemente, y otros los vamos aprendiendo por medio de mitos, leyendas y la experiencia.
Es fácil identificar diferentes tipos de patrones de conducta en los mitos y leyendas de las culturas antiguas, todas tienden a tener un mismo héroe y trama, tienden, básicamente, a repetirse. Esta continua repetición de historias con los mismos personajes y el mismo guión es lo que llamamos Arquetipos.
Dr. ADOLFO VÁSQUEZ ROCCA

This article examines the link between C.G. Jung's experiences recorded in The Red Book to that of an initi-atory process found in the study of Western esotericism, and the serious confrontation that the opus brings up for the initiate. It is a sincere attempt at bringing a new perspective on what Jung struggled to illuminate in his observations. One of Jung's grandsons, Ulrich Hoerni, acknowledges in the preface of The Red Book, that this work provoked much reflection to what kind of audience it is actually directed towards. It is the contention of this writer that The Red Book is a visually rich and sharp yet clear to understand first-hand account that essentially illustrates an esoteric process alchemists have spoken of as initiation.

A robust study of the ecofeminist archetypes in ancient goddess literature, particularly the
Sumerian myth of Inanna, can assist in facilitating the consciousness shift necessary to resolve the wounded anima/animus in our collective unconscious to mitigate climate catastrophe, ecocide, and associated human costs of unfettered capitalism. The human and ecological costs of patriarchal capitalism are the result of placing material wealth over life, just as the masculine is placed over the feminine. To alleviate environmental destruction and the human cost of patriarchal capitalism, a global shift in consciousness is necessary to place life over material wealth instead of the cultur- ally dominant inverse value system of profit over life. To guide any permanent cognitive shift, humanity has historically and intuitively employed the use of archetype and symbol to give mean- ing to our lives and inform our transformations. Jung pointed out this relationship between the wounded anima/animus in the personal and collective unconscious and our crises of modernity (Jung 1968). Ultimately, we long to resolve this disconnect with our ancestral wisdom. The Su- merian myth of Inanna has been “useful in psychological processes of contemporary women and men” (Grahn 2010), and as ecofeminist archetype can powerfully assist in facilitating the cognitive shift necessary to arrest these individual and collective crises, particularly the myth as recorded by the Sumerian poet Enheduanna and her reclamation of women’s sexual power. The result of this cognitive shift is the development of Goddess Consciousness. These poetic narratives “contextu- alize ecofeminist psychological issues” with powerful descriptions of “nature’s justice” (Grahn 2010). More broadly, this represents an example of the imperative in contemporary psychology to adhere to “epistemic disobedience” (Mignolo 2009) to further the field’s work as cultural healers and “create community and individual well-being,” (Watkins 2018).

The 1939 family classic film, The Wizard of Oz, based on the beloved children’s tale by L. Frank Baum, represents a modern example of mythologist Joseph Campbell’s model of the hero quest myth.  This two-part study begins with a theoretical overview contextualizing The Wizard of Oz, as mythopoeic literature, and Campbell’s hero quest paradigm, informed by Carl G. Jung’s theories and methods as well as other key sources.  The second part of the study applies Campbell’s model to the text of Baum’s Oz narrative in both its cinematic and literary forms, examining Baum’s tale for archetypal features described in Campbell’s model of the initial stage of the “leitmotif of the monomyth.”  This comparative analysis emphasizes the myth-motif of the threshold passage accompanied by sequentially interconnected, recurring myth-motifs identified by Campbell and associated with the initial stage of Dorothy Gale’s transformational journey, i.e., separation from ordinary reality.  This narrative interpretation demonstrates key symbolic features of mythico-ritual (initiatory) structure in the initial stage of Baum’s modern fairy tale.  Screenshots from the movie visually illustrate that Dorothy’s journey in the other world of Oz closely follows the archetypal, symbolic structure of Campbell’s classic quest myth of the hero. 

Keywords: archetype, Arnold van Gennep, Carl G. Jung, hero quest, initiation, Jean Houston, Joseph Campbell, J. R. R. Tolkien, L. Frank Baum, Mircea Eliade, monomyth, myth-motif, mythic orphan, mythology, mythopoeic, narrative, night sea journey, primordial image, rites of passage, ritual, shaman, threshold passage, Wizard of Oz

This paper examines Jung’s rebirth archetype in two popular fairy tales, focusing on how it is described, how it specifically functions within the narratives, and on underlying mythopoeic imagery from which the narratives are constructed. The preliminary study combines formalist intertextual literary analysis of Fitcher’s Bird (better known as Bluebeard) and Little Red Cap (better known as Little Red Riding Hood) with a multidisciplinary, interdisciplinary, cross-cultural, and transmedial hermeneutical perspective grounded in the theories of Carl G. Jung, Arnold van Gennep, Mircea Eliade, Joseph Campbell, Marija Gimbutas, and other major interpreters. The paper provides a Theoretical Overview and applies the theory to archetypal interpretation in the two tales.  The findings hold practical implications for the contemporary relevance of fairy tales as tools of psychological analysis, wisdom tales, and repositories of mythopoeic symbols.  The findings also contribute to an increasingly wide-ranging multidisciplinary and interdisciplinary perspective in the social sciences, arts, and humanities.

Key words: rebirth, archetype, mythico-ritual, individuation, initiation, fairy tales, folk tales, mythopoetics, depth psychology, hermeneutics, literature, shamanism, symbolism

"Résumé
Henry Corbin a écrit qu’« un Maître Eckhart et un Jacob Boehme eussent parfaitement compris Ibn ʿArabî, et réciproquement. » Mais comment assurer ce dialogue et cette compréhension réciproque pressentie par Henry Corbin? Cette recherche porte essentiellement sur les conditions de possibilités de ce dialogue, puisque la comparaison entre Ibn al-ʿArabī et Böhme n’est encore qu’à ses balbutiements. En choisissant le prisme de l’imagination, le but est double : pouvoir traiter de manière non réductrice les phénomènes spirituels en parcourant et analysant la logique spécifique de l’imagination ; et, sous l’égide de la hiérohistoire, explorer le rôle de l’imagination dans la métaphysique et l’éthique d’Ibn al-ʿArabī et de Böhme. Il s’agit donc d’essayer de lire Ibn al-ʿArabī et Böhme comme ils lisaient eux-mêmes le Livre révélé de leur tradition respective. Au final, il appert que le théophanisme caractéristique tant de la métaphysique d’Ibn al-ʿArabī que de celle de Böhme est une riche terre d’accueil de l’imagination et de l’imaginal. Et que, si la comparaison strictu sensu entre Ibn al-ʿArabī et Böhme est impossible, l’esprit comparatif et transdisciplinaire de cette recherche, ainsi que la méthode phénoménologico-herméneutique, offrent de nouvelles avenues de réappropriation pour l’ensemble des phénomènes spirituels.

Abstract
Henry Corbin wrote that a “Meister Eckhart and Jacob Boehme would fully understand Ibn ʿArabî, and vice versa.” But how can we ensure this dialogue and mutual understanding anticipated by Henry Corbin? This research is essentially on the conditions of possibilities of this dialogue, especially because the comparison between Ibn al-ʿArabī and Böhme is still in its infancy. By choosing the prism of the imagination, the goal is twofold: approach spiritual phenomena in a non-reductive way by browsing and analyzing the specific logic of imagination; and, under the auspices of the concept of hierohistory, explore the role of imagination in the metaphysics and ethics of Ibn al-ʿArabī and Böhme. It is therefore an effort to read Ibn al-ʿArabī and Böhme as they read themselves the revealed book of their respective tradition. Finally, it appears that the theophanism characteristic of the metaphysics of both Ibn al-ʿArabī and Böhme is a rich haven for imagination and imaginal. If the comparison between Ibn al-ʿArabī and Böhme is stricto sensu impossible, the comparative and transdisciplinary spirit of this research, as well as its the phenomenological-hermeneutic method, opens up new avenues of re-appropriation for all spirituals phenomena."

First phase of Shamanic Pilgrims Hominid Incubator Escape Manual.

Designed for consumption by non academics interested in Jung and Shamanism.  Focused on experiential hermenuetics and pedagogy.

Format is symbology driven, given Jungs predilection for this communication format.  They are used as an emotional engagement perceptive scaffolding mechanism to accelerate conceptual uptake.  This scaffolding works as a temporary structure to facilitate high fidelity embedding and coherent intra-model attribute correlation.

This paper is the basis for my presentation at the next Shamanic Conference in Peru.

"The Red Book: Liber Novus" is a volume that defies categorization or comparison; it resounds with voices beyond our common ken. Though a singularly modern document, it is nevertheless transcribed and presented in the form of a medieval manuscript. And since its belated publication in 2009, it has proved to be a work that perplexes most people who venture into its visionary domain. Whether one approaches Liber Novus as a historian, a psychologist, a literary critic, or simply as an interested reader, the puzzle is the same: What was Carl Gustav Jung doing, what was happening to him? Is this record to be interpreted as an imaginative literary creation, the product of an incipient psychosis, or a psychological work veiled in prophetic language?  Or is there another approach to Jung's hermeneutics of vision?

Este trabalho ocorre na área de concentração da Teologia Prática e versa sobre o uso de recursos espirituais na prática de aconselhamento pastoral. No primeiro capítulo é desenvolvida uma avaliação bibliográfica de certos autores representativos da área do aconselhamento pastoral. Nesta avaliação, averiguamos o valor que os autores conferem aos recursos espirituais. No segundo capítulo, a partir do pensamento teológico de Eugen Drewermann, apresentamos idéias que recuperam valores pertencentes aos recursos espirituais da Bíblia e do rito, mas ausentes na prática de aconselhamento pastoral. No terceiro capítulo, a partir da mística cristã, apresentamos idéias que recuperam valores pertencentes ao recurso espiritual da oração. No quarto capítulo, apresentamos idéias aplicativas, a partir das contribuições do pensamento teológico de Eugen Drewermann e da mística cristã, para enriquecimento da prática de aconselhamento pastoral. Neste capítulo, procuramos recuperar o espaço devido aos recursos espirituais na prática de aconselhamento pastoral.

This paper arguea that Jung intentionally positioned his psychological theory in a liminal space between and inclusive of science and spirituality, while he performed the roles of both doctor and spiritual master. Jung formulated his psychological theory as a solution to his era’s social malaise, which many people believed stemmed from the rupture between faith and reason. Jung sought to build a bridge between science and spirituality through psychology by drawing on certain streams of thought in religion, science and spirituality in his day. The religious view he embraced was that of a “religionswissenschaftliche Religiosität,” which scholar of religions Hiroshi Kubota describes as a “religiously marked intellectuality” that developed due to the “‘scientific’ reflection on religion,” one informed by Enlightenment, Romantic, and liberal Protestant ideas. The scientific perspective with which Jung agreed was that held by holistic scientists, who sought to restore to life a sense of ultimate meaning that was grounded in science. Finally, the spirituality which Jung incorporated into his psychological theory was a Protestant-based, Germanic-inflected form of self-redemption. Formulated by members of the intellectual middle class, this new spirituality reflected their own self-identities as autonomous modern individuals, removed from kin networks and class restrictions. Seen as a completion of the Reformation begun by Martin Luther, self-redemption was touted as a form of spirituality specific to people of Germanic stock. It was within this nexus of ideas about science and spirituality that Jung formulated his psychological perspective.

A much expanded version of this paper can be found in ch. 3 of my book, "Jung's Wandering Archetype: Race and Religion in Analytical Psychology” (Routledge 2016).

Perché nella cultura mediterranea occidentale per tanti secoli il sole è stato ritenuto maschile
e la luna femminile? Cosa ha significato questo per la psicologia analitica? È sempre stato così?1
Proviamo ad uscire da schemi mentali precostituiti, interroghiamoci su ciò che diamo per scontato per
aprire nuovi orizzonti psichici. Se riflettiamo su quanto ancora poco conosciamo la psiche, il corpo,
l’universo, il microcosmo, su quanto poco sappiamo sulle origini della storia umana, ci rendiamo conto
che il passato può essere continuamente rivisitato e può diventare una radice per nuove prospettive
future. Se pensiamo che ciò che è stato dissotterrato dagli scavi archeologici corrisponde soltanto ad
una piccolissima percentuale rispetto a quanto non è ancora stato scavato, non possiamo che sentirci
immensamente piccoli al cospetto di tutto ciò che ancora non conosciamo. Lo stesso dicasi per il
rapporto con il nostro inconscio personale e collettivo, così inesauribile, così imprevedibile.

Unconscious Symbols, and Motivations – Star Wars, Harry Potter Fandom Studies
The contemporary-modern massive popularity of Star Wars, Harry Potter, and numerous other imaginative fandoms, provides formidible data base as a foundation for the reality of unconscious spiritual symbolism.
Rhiannon Grant highlights the fact that in 2001, the British government ran the normal census survey, but they included a new question about religion. In response, almost 0.8 percent of the total population responded that they were actually “Jedi” or Jedi knight!” (p. 38) Those results were repeated in Australia and New Zealand.
As Carole Cusack correctly observes “the imaginative exercise of realizing that world (of spirituality and supernatural force in Harry Potter and Star Wars) is extremely attractive……(p.27) That is a reflection of the reality that spiritual symbols and ideals are also attractive - and energizing
In light of the “Harry Potter and Star wars Fandoms" the sociological reality of spiritual symbols might best be understood in terms of psychological and spiritual energy in terms of Kalsched, Furlotti, Carl Jung and William James.
1. Donald Kalsched observes that "Archetypal energy is rooted deep in the unconscious and it is ‘archaic’, primitive, and also ‘typical’. He goes on to say, "because they exist in raw, unmediated form they tend to be over-powering."
2. Nancy Furlotti similarly states, " Affect emerges from archetypes, which are the a priori ordering principles of nature, the world, and the psyche. When an archetype is activated, energy is put in motion that does not adhere to the laws of causality, or time and space." (Tracing a Red Thread: Synchronicity and Jung’s Red Book:(2010), Psychological Perspectives, 53:4, 455-478)
3. Beliefs and ideas are very real and incredibly powerful. From that perspective, the idea of "spirit" as energy and force is very real, especially in light of a social-collective consciousness.