C.G. Jung

This paper describes an experimental, strengths-based program for the treatment of substance abusing offenders under criminal justice supervision in the United States Probation Department. The program is based upon new physiological evidence that links addictions to the experience of hope, and consistent research that identifies self-efficacy, futurity and self-esteem as crucial elements in recovery. Rooted in concepts taken from Jungian and Maslowian ideas of the Self, the program uses techniques gleaned from Neuro-linguistic Programming (NLP) and Ericksonian hypnosis to provide a continuing sense of Self and the possibility of positive, self-actualizing futures. This article explores the theoretical background of the program, specific tools employed, program results and suggestions for further research.

An orthogonal complementarity consists of two complementary pairs of terminologies. Since the involved complementarities already represent products of reflexive relations, a double complementarity is a double reflection, which is analogous to the self-reflection of the transcendental subject. Such an orthogonal complementarity could form the basis of the structural unity of physics, psychology and philosophy.

Reviews the book, Dream Interpretation Ancient and Modern: Notes From the Seminar Given in 1936–1941: Reports by Seminar Members With Discussions of Dream Series by C. G. Jung, edited by John Peck, Lorenz Jung, Maria Meyer-Grass, translated by Ernst Falzeder, and in collaboration with Tony Woolfson (see record 2014-16249-000). Dream Interpretation Ancient and Modern contains 14 presentations of 12 seminar participants (two participants presented twice). Jung’s comments for each presentation are included, although in some cases it seems that some of his comments are missing or are highly abbreviated. The book is organized in four sections: Older Literature on Dream Interpretation, The Enlightenment and Romanticism, The Modern Period, and Visions and Dreams. The older literature consists of an investigation of three Hellenic thinkers and one Reformation theorist: Macrobius (flourished CE 400), Artemidorus (flourished third century CE), Synesius of Cyrene (CE 373–414), and Caspar Peucer (1525–1602). This book can be very useful for readers who have little or no understanding that dreams were interesting to well-educated scholars for thousands of years before Freud and Jung began their investigations. These readers would do well to remember that none of the papers or Jung’s commentaries are exhaustive, systematic treatises on these historical ideas about the meaning of dreams. (PsycINFO Database Record (c) 2014 APA, all rights reserved)

The dream " spoke " to Jung: " seek the Self within and then you will discover both the secret of the Grail and the answer to the spiritual problem of our cultural tradition. " From the Self to the Grail to Merlin as the secret of the Grail—Jung sought the answer to our modern wasteland—our culture of materialism. What does Merlin have to do with our spiritual problem? Is Jung's quest for the secret of the Grail simply a Romantic's nostalgia for days long gone? Or, can we learn something of great value from his pioneering work into the mystery of Merlin, for the sake of the unknown future, even as our civilization careens towards its end?

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.)

Using the example of the film Black Swan (2010), directed by Darren Aronofsky, this paper will question the relationship between man and animal. We will show the basic characteristics of Darren Aronofsky's directing style, and in so doing we will warn that the works of film art are often not to be seen exclusively in the context of structural components. The centre of our interest is the questioning of relations between black-white, culture-nature, man-animal, with all of which we will try to show that the tragic fate of the heroine is primarily associated with the repressive and narcissistic moment which greatly marks the life of a modern man.

From 1997 to 2004 the US Probation Department, Eastern District of New York, operated a 16 week program based on neuro-linguistic programming (NLP) for offenders with various levels of substance use disorders (Gray 2001, 2002). The program was based upon Jungian and Maslowian concepts of personal growth and development (Gray 1996; Maslow 1970; Progoff 1959; Zoja 1990) and was closely tied to the stages of change model and the work of James Prochaska (Prochaska et al. 1994). It made use of standard NLP tools for the creation of: peak experiences - using submodality analysis, accessible resource states - using anchoring understood as a classical conditioning paradigm, and the well-formed outcome frame to instantiate Prochaska’s preferred future. All changes worked to move the participant towards identifying and realizing an individualizing/self actualizing future. Later, the program was informed by research into the mechanisms of incentive salience in the midbrain dopamine system (Robinson and Berridge 2001; Robinson 2004). Through 2004, the program graduated more than 300 participants. Thirty percent (29.6 percent) of participants who had previously tested positive for abused substances remained abstinent for one year following treatment. Statistical analyses showed that the NLP treatment obtained results that were equivalent to results obtained by participants in intensive outpatient treatment despite being much less expensive and much less time intensive – the program required two hours per week and periodic individual sessions. Positive affect, increased self efficacy and general participant satisfaction were hallmarks of the program completers (Gray 2002).

[I have added a short definition of Neoplatonism and Hermeticism at the end of the Abstract]

This is a summary of a manuscript that I hope to publish once. It deals with C.G. Jung's life and work between 1895 and 1929. In 1895, he began to attend and protocol séances conducted by his cousin Helly, a Hermetic endeavor. Then, in 1899, he had read Freud's Interpretation of Dreams and became a psychoanalyst, based on a Neoplatonic worldview. In 1916 Jung formulated his theory; the triad of ego, Anima and the Self, the center of the collective unconscious. Though he was many times haunted by ghosts (that can only be understood with a Hermetic worldview) all his life Jung remained in his Neoplatonic theory. When he introduced the concept of synchronicity, which is based on a Hermetic worldview, he created a discrepancy in his Neoplatonic theory.

The manuscript ends with Jung's interpretation of The Secret of the Golden Flower (1929) in the joint publication with Richard Wilhelm. There, he reduces the Daoist worldview, a parallel to Hermetic alchemy, definitely to his Neoplatonic depth psychological theory. After his heart attack in 1944, the depth psychologist was haunted by completely Hermetic visions, the visions of the coniunctio or Holy Wedding. They compensated for his too Neoplatonic worldview, but Jung was not able anymore to integrate Hermeticism into his theory.

/ / /

A reader asked me to define neo-Platonism on the one hand and Hermeticism on the other. In short:

Neo-Platonism is the liberation of good spirit from evil matter. {Pauli’s remark: ‘The English philosopher A. N. Whitehead [1861-1947] once said that the whole of European philosophy [and thus also of science; RFR] consists of footnotes to Plato.’ [AaA, p. 94, footnote 19]}

Hermeticism or Hermetics is the philosophy of the age-old Hermes Trismegistus. It is a philosophy of magic and was re-vitalized in the Renaissance. It is very well described in the book "Eros and Magic in the Renaissance " by Ioan P. Culianu, especially in Chapter V, Pneumatic Magic. In "Return of the World Soul, Part 1," especially in "Section 4.3, Hermetic Magic", I show how Wolfgang Pauli was fascinated by Hermetic alchemy. In it, matter and the body are of equal worth as the spirit, and matter and the body are not diabolized, as in Platonism, Neoplatonism, and Christianity.

Although C.G. Jung  was deeply moved by his encounters with indigenous people , finding those encounters immensely creative, there has been an astonishing lack of dialogue between indigenous people and Analytical Psychology. This  talk is an attempt to recover some of what we have not known about Jung's encounter at Taos and explains why it is important.

The life and work of Sigmund Freud continue to fascinate general and professional readers alike. Joel Whitebook here presents the first major biography of Freud since the last century, taking into account recent developments in psychoanalytic theory and practice, gender studies, philosophy, cultural theory, and more. Offering a radically new portrait of the creator of psychoanalysis, this book explores the man in all his complexity alongside an interpretation of his theories that cuts through the stereotypes that surround him. The development of Freud's thinking is addressed not only in the context of his personal life, but also in that of society and culture at large, while the impact of his thinking on subsequent issues of psychoanalysis, philosophy, and social theory is fully examined. Whitebook demonstrates that declarations of Freud's obsolescence are premature, and, with his clear and engaging style, brings this vivid figure to life in compelling and readable fashion.

The spiritual sages of antiquity have already archived in the texts of the sacred scriptures of the world THE THEORY OF EVERYTHING by esoterically amalgamating Celestial and Quantum Mechanic to Esotericism: i.e. The Esoteric Science.  The argument that only mathematics can be use to transmit complex conceptual data modules across the epochs of time and space is debunked by the extraordinary complexities that are enshrouded in THE THEORY OF EVERYTHING as envisaged by the ancient esoterists.  Mathematics is too limited a branch of science to convey to the human psyche the complexities of the world around it; thus, physics is wrong in believing that THE THEORY OF EVERYTHING can be brought down to a single algebraic equation unless of course physics can convey through it algebraic equation that everything, bar nothing, defines and explains the singularity.  Just as modern physics breaks down Einstein equation E=MC², which is a symbolic and alphanumeric algebraic equation denoting that ’Energy equal matter times the square of the speed of light” so too does the sacred scriptures cram pack every indigenous letter of the texts symbolically and alphanumerically for the sole purpose of transmitting to the soul (the lone individual) THE THEORY OF EVERYTHING.  In other words the soul: i.e. the MONAD self-defines itself.  The singularity can only be defined by everything, for that is its inherent nature.  In every sense physicists are unknowingly trying to define God, which cannot be iconically classified by a single algebraic equation; rather, the singularity can only be defined and understood through the mythoi of incalculable esoteric examples for to limit the Theory of Everything to a one or an assortment of examples is to limit conceptually its overall theme.

From the outset of this paper, let me declare that I will be introducing empirical evidence of abstract spiritual laws that literally defy the so-called laws of materialistic physics and it is through these abstract laws that I will prove THE THEORY OF EVERYTHING.  It should effectively bring down the house of cards that physics has built for itself under the rubric of Celestial and Quantum Mechanics: i.e. The Theory of the Big and Small.  This paper is all about the Theory of the Big and Small; however, this thesis is about the spiritual and the transcendent.

THE THEORY OF EVERYTHING is the main focus of this paper; however, the reader has to be somewhat educated into the sophisticated mathematical and grammatical sciences: i.e. Seven Liberal Arts: Arithmetic, Music/Harmony, Geometry, Astronomy/Astrology, Grammar, Rhetoric and Logic/Dialectics: the Esoteric Science  (mystically hidden) symbolically integrated as one unified system of thought into the textual materials of the Judeao Christian Scriptures in order for the reader to have a sense of my theses on this subject matter.  I have no intentions of proselytizing anyone into believing in the existence of God and the transcendent; though, I will have to prove the existence of the transcendent in order to prove THE THEORY OF EVERYTHING.  This Esoteric Science that I will be introducing in this paper is relatively new to modernity at least in the modern format that I present it.  This Esoteric Science has been known by the spiritual elite since time immemorial: thus, The Theory of Everything has always been known by those with the mental acuity to understand and intellectually grasp spirituality and esotericism.  These two themes are not interchangeably the same concept.  Spirituality is exclusively Christ-consciousness; whereas, one can have knowledge of the Esoteric Science and be years into researching it never acquiring Christ-consciousness.

Over a period of forty years I have self-taught myself, somewhat, the Esoteric Science that is exuded symbolically and alphanumerically from the texts of the Judeao Christian Scriptures from a scientific point of view.  In no way have I fully developed this Esoteric Science; however, I have developed esotericism enough to demonstrate definitively its existence, which will become clear as this paper unfolds.
For the reasons of the numerous complexities of the subject matter: i.e. The Theory of Everything and the complex concepts that have to be envisaged by the reader I will have to present a great deal (overabundance) of my empirical research via my analysis of the esotericism of the sacred scriptures accompanied with sacred geometry to augment those interpretations.  I believe wholeheartedly in demonstrable evidence and this is the reason that I put forth so much material.  If the Esoteric Science was known to modernity I could easily reference these materials, as I will reference my published books and those papers that I published online (in modernity there are no other reference materials on esotericism worth discussing); however, in this case I have to be absolutely certain that I am not vague in my presentation of these spiritual and transcendental concepts.  I feel it is best that I produce an overabundance of my research to augment my theses then to discuss too little of it and not get my point across.

What physics calls the universe I would suggest is the generic archetypal image of the singularity itself.  Another conceptual understanding of that statement is that all, bar nothing, is derived from the MONAD: i.e. the number one (#1) or the all.  I care nothing for materialistic physics for it deals solely with what PHYSICISTS BELIEVES is Celestial and Quantum Mechanics as the end all and be all of human understanding of existence: i.e. The Theory of the Big and the Small, which is solely from a materialistic perspective.  Physics, literally, throws the baby (singularity) out with the bathwater.  From my perspective, and this is not intended in any way as an insult, the science of physics is analogous to looking at a single atom via a microscope (tunnel vision) totally oblivious of everything around it.  It is very much like being in a room reading a book totally oblivious of the people and/or the conversational noise around you.
Actually, there is no material world other than the phantasmagoria of the mind.  Each individual psyche is a separate autonomous universe , in and of itself, that’s a given.  Physicists will never be able to wrap their minds around this real-time and symbolic argument; for the reason that, their intellectual egos will not allow them to go there.  This will become an extremely important factor in my overall theses both in real time and esoterically. Each solar system, with a sun and its planets is, actually, for all intent and purpose, a separate universe.  Each solar system is, merely, the tip of the iceberg; because, there is an infinite universe behind each star system that neither can be seen with human nor technological senses; though, there are other empirical factors (spiritual and material) that infer an infinite universe behind each star system.  Each star system is analogous to the psyche: ego-consciousness and the unconscious mind.  In proportion to humanity’s knowledge of the unconscious mind in that proportion will it understand THE THEORY OF EVERYTHING: Celestial and Quantum Mechanics: The Theory of the Big and the Small in relationship to the singularity and the transcendental reality.

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.

The tools of business are dynamic - capital, people, markets and ideas - all are living entities in a constant state of flux. To take these tools - to work with them and reorganize them in new and different ways to produce a positive effect in your life and your organization --is the essence of the creative process. How to get there? This work will provide a working map for the journey towards your own potential.

I. Renato Serra e Alfredo Panzini, l'Esame di coscienza di un letterato e il Diario sentimentale della guerra. Scambio testuale, dialogo abbozzato, colloquio muto, fra biciclette e trincee del primo conflitto planetario […] cotesta fiumana immensa irrompente schiumante che nel giro di brevissimi anni, quasi a un colpo, per uno squarcio di dighe s'è riversata sul mondo per virtù del pallido poeta eurasiano. Renato Serra gli dèi, la morale le usanze; la favella e la legge; vedere il portato di tanti secoli di storia, di tradizione, di civiltà disparate, confluire nello stesso punto, e urtarsi con tumulto di torrenti che s'incrociano; vedere, e tirar le conseguenze di questa gran lezione, non in ragionamento e teoria, ma in sapienza pratica, in abito del corpo e disposizion della mente pronta a giudicare e a operare, come l'arco già teso è pronto allo scatto.

This paper focuses on one of the original moments of the development of the “phenomenological” current of psychiatry, namely, the psychopathological research of Ludwig Binswanger. By means of the clinical and conceptual problem of schizophrenia as it was conceived and developed at the beginning of the twentieth century, I will try to outline and analyze Binswanger’s perspective from a both historical and epistemological point of view. Binswanger’s own way means of approaching and conceiving schizophrenia within the scientific, medical, and psychiatric context of that time will lead us to grasp the epistemological stakes at the origins of his project of reforming psychiatry by means of phenomenology. I will finally attempt to upgrade and update Binswanger’s project in light of the current reappraisal of phenomenology within the ongoing debate on psychopathology engaged by studies in the field of science and philosophy of mind.

On at least five different occasions, C.G. Jung told the story of how he and Toni Wolff saw and discussed four mosaics in an ancient Baptistery in Ravenna, Italy, that turned out not to exist, but rather had apparently represented some sort of shared visionary experience. It was, Jung said, 'among the most curious events in my life' (MDR:285). This article begins by establishing the correct date and location of this incident. Then it seeks to show, with the aid of the author's onsite investigation of the relevant sites in Ravenna, that what Jung and Wolff saw in the Baptistery actually did exist but was partly misremembered and partly misinterpreted. Pictures are included that illustrate relevant details.

Woman always stands just where the man's shadow falls…
…the encounter with the shadow is the 'apprentice-piece' in the individual's development...that with the anima is the 'masterpiece .


This paper is part of a larger thesis, and assumes a prior reading of my paper, “The Tri-part Man: Archetype, Alchemy, & Allegory in Nabokov’s Pale Fire, Part I.” In brief summary of that paper, I demonstrate that Pale Fire’s three main characters, Kinbote, Shade, and Gradus are allegoric of the three main components of the psyche, the Jungian archetypes of ego, persona and shadow, respectively. The evidence for this interpretation is discovered on a level of metafictive space separate from the plot level. Employing Nabokov’s description of composing on a spiral of “thetic’ levels, I suggest that on the “thetic” plot level the characters are the unique individuals they appear to be (this includes Kinbote as a madman hallucinating himself as the King of Zembla). The parallel metafictive level, is the “antithetic” plane where allusion, metaphor and allegory combine to create a story reflecting the Jungian “Hero’s Journey”  of individuation, Jung’s term for the realization of the true self through the confronting and subsuming of archetypes in the psyche. On the antithetic level the characters of Pale Fire are all archetypes within the mind of one person – the enigmatic cipher, Professor V. Botkin, as authorial stand-in for Nabokov.
The “Tri-part Man” was left ambiguous as to whether Botkin achieves a successful Jungian individuation. It appears that Kinbote, as ego, goes through all the steps of a “Hero’s Journey,” with one crucial exception - he does not seem to have successfully confronted his anima, the Jungian archetype of the inner feminine. As Jung states in the above epigram, confronting the anima is the “masterpiece” of individuation –  the journey to psychic unification. According to Jung, the persona is the first and easiest archetype to confront and subsume, then the shadow, and then the anima. In Tri-Part Man I demonstrate that all was not as it seems chez Shade. John Shade, as Jungian persona, hides behind a mask; he drinks and he philanders behind the back of his dominating wife, Sybil. Gradus, as Jungian shadow, represents the archetype of everything dark, dirty and denied in the psyche. At the novel’s end, these two archetypal characters, persona and shadow, are dispatched in accordance with the order of the Jungian paradigm, yet Kinbote, persists in his egoism.
With both his vaunted persona (Shade) and his vile shadow (Gradus) dead, Kinbote cries, “God will help me, I trust, to rid myself of any desire to follow the example of the two other characters in this work. I shall continue to exist.” However, now, more than ever, it seems Kinbote is threatened by an even greater repressed unconscious, a “bigger, more respectable, more competent Gradus.”  If Kinbote indeed suicides hors texte, as Nabokov claimed “he certainly did,”  that would indicate, on the archetypal antithetic level, an “ego-death” of transcendence and transformation, that is, Jungian individuation. Has he, in death, managed to avoid this conflict? Who is this great looming shadow? The missing piece, the “masterpiece” for individuation is the contrasexual archetype, the anima. I suggest this is none other than Charles Kinbote’s most formidable antagonist, Sybil Shade, the spider at the center of Pale Fire’s “web of sense.”
A hint is given of Sybil’s centrality as anima in the Jungian archetypal structure of Pale Fire in these lines from the commentary:
Lines 939-940: Man's life, etc.

If I correctly understand the sense of this succinct observation, our poet suggests here that human life is but a series of footnotes to a vast obscure unfinished masterpiece. (C, 207, my emphasis)

Nabokov seems to suggest that “unfinished masterpiece” is crucial to understanding the novel. I interpret this as going beyond the obvious reference to Shade’s unfinished poem. Psychologically from the Jungian paradigm, individuation is the goal of a man’s life and every small step leading up to self-realization could be considered a “footnote.” As in the above epigram, despite dispatching the minor series of “apprentice pieces,” the persona and the shadow, if work with the “masterpiece,” the anima, remains unaccomplished, then individuation in a man’s life cannot be complete.
With Sybil as archetypal anima on the novel’s antithetic level, we will discover abundant clues whose conclusions lead to a synthesis with the thetic level – for a quite unexpected mystery story plot twist: Sybil as black widow spider, master-mind murderer of her mate. I propose to prove that Sybil, in cahoots with Kinbote, is the femme fatale behind John Shade’s murder. This may seem a surprising, even shocking, if not outright ridiculous Sherlock Holmesian conclusion. Yet, as we shall see, the allegoric Jungian substrate on the antithetic level ineluctably informs the thetic plot level for this metafictive synthetic conclusion. What is actually more surprising is to discover that, on the synthetic level Pale Fire is indeed a tacky detective mystery – and the very irony, the sublime ridiculousness of that is the revelation that this convoluted, masterful, multidimensional turn of events is indeed great Art.

In Answer to Job, Jung quotes Tertullian from his De Testiminio Animae: "What you allow to the mistress you will assign to the disciples." Nature is the mistress and we are all potential disciples.
If we look carefully and sympathetically at nature, we see that she is a process with one main overlying meta-pattern. All stable patterns in nature contain a balance of forces, a kind of reconciliation of opposites.This is true from the formation of hydrogen soon after the Big Bang, through the process of star formation and in the biological functions of living systems. One of the more beautiful ways to understand this concept of dinergy is to look at the pattern formations on the surface of seashells. Just as the telescope has enabled us to understand the process and pattern of planetary motions, so has the computer enabled a better understanding of weather patterns and the patterning on seashells.
Although neo-Darwinists would have us believe that such intricate and beautiful designs must have some survival benefit, I think that the deeper insight into nature comes from Thomas Mann (1947/1999) in his novel Doctor Faustus, in which he wrote that "meaning and design always run alongside one another"( p. v). These patterns are a manifestation of process and emergence. But most importantly, these patterns represent an important feature in all dynamic systems:  that is, a positive feedback that self-enhances the initial deviation from the mean. However, sooner or later, self-enhancing processes evoke antagonistic (opposing) reactions. Of course, Jung understood this long before systems theory, as enantiodromia.

Reading Deleuze, one hears Jung. The internal resonance between
Jung’s psychological theory and Deleuze’s philosophy is uncanny.
Žižek in characteristically pithy fashion states: ‘No wonder,
then, that an admiration of Jung is Deleuze’s corpse in the closet; the
fact that Deleuze borrowed a key term ( rhizome ) from Jung is not a
mere insignificant accident – rather, it points toward a deeper link’. This deeper link has been more sympathetically explored by
Kerslake, Semetsky, McMillan, and Jenkins. They provide us with the only systematic studies of Deleuze and Jung available thus far. This chapter
is part of an interest in using concepts from the work of Deleuze to
amplify elements of Jung’s theory. In this case, it employs the concepts
of symptomatology, percept and minor literature from Deleuze’s discussion
of the critical and the clinical. As such, it belongs to Jungian
studies rather than constituting an intervention in Deleuzian philosophy.
It is preliminary spadework, experimental exploration of the rhizome,
rather than definitive interpretation.

This paper aims to position Jung's psychology of religion in the context of the development of the study of religion in the late nineteenth and early twentieth centuries. I argue that Jung's psychology of religion represents a synthesis between the 'science of religion' tradition, put forward by luminaries such as Max Müller and Cornelis Petrus Tiele, and the psychology of religion that Jung encountered in the works of his two intellectual masters, Théodore Flournoy and William James. KEYWORDS C.G. Jung, psychology of religion, science of religion, Max Müller, William James JUNG AND THE PSYCHOLOGY OF RELIGION 59

This is only one little section of my work and research on anthropological thinking and with Paul Radin you have a man who thought in depth but was entirely possessed by some concepts coming from the dominant colonial ideology.

I here study two books, The World of the primitive Man, 1953, and the very famous book The Trickster, A Study in American Indian Mythology, 1956.

I added a review of C.G. Jung’s book Four Archetypes Mother Rebirth Spirit Trickster, 1953 because it is a reference in the later books by Paul Radin and in his own way Jung’s theory of archetypes is colonial in essence, generalizing an extremely European observation and theory to the whole world. We will note Paul Radin is critical except on one point: archetypes are universal but not produced from and by concrete events. They seem to be hanging in mid-air in the psyche of the “primitive peoples” he studies.

This chapter focuses on Carl Gustav Jung (1875-1961) and Adolf Portmann (1897-1982), two prominent figures in the intellectual discussion club called Eranos. I will outline how the nature of the Eranos platform broadened from the humanistic and religious studies introduced by its "spitirus rector," Jung, to incorporate natural sciences and adopted a more scientific approach in the process. This historical shift began with the arrival of Portmann in 1946 and resulted in his appointment as chairman of the group (1962-1977). Portmann and Jung were prominent figures in their respective disciplines, and their theories became the subject of a mutual critique on Eranos ground. The aim of this chapter is to describe the relation between Jung and Portmann from different perspectives, mainly through their discussion about the subject of archetypes and their relation to instinct. The chapter also indicates how the Eranos spirit shifted under the influence of Portmann.

The paper investigates the existence of fascist literature in times after the historical collapse of its principal historical promoters (Nazi Germany and Fascist Italy) and illustrates the necessity to take alternative forms of ideology-driven and global circulations of literature into account.
The articles centers on the work of Chilean author Miguel Serrano’s and the specific factors that have contributed to the worldwide reception of his writings.
Apart from determinate cultural and political networks and actors closely related to Serrano’s long career as a Chilean diplomat, among which are prominent figures such as Hermann Hesse, Carl Gustav Jung, and Indira Gandhi, the specific relationship between fascism and esotericism in his work was largely what contributed to its global circulation. Furthermore, we will analyze the role of independent publishers acting as principal promoters of a “fascism from below” within the context of Miguel Serrano’s work.

Essex is a leading member of a small handful of universities in the world that provides cutting-edge expertise in Jungian and post-Jungian theory and applications. This intense and unique online course will give you a firm grounding in the key concepts of C.G. Jung's analytical psychology. It will provide you with both in-depth knowledge about each subject and a wide variety of perspectives to use and critique Jungian concepts. Online learning, wherever you are in the world.

This article is a presentation of key aspects of Jung’s psychology as well as a response to Daniel Anderson’s article on Wolfgang Giegerich’s theory of soul, “The Soul’s Logical Life and Jungian Schisms,” published separately in the present issue. I address the question of Jungian institutional schisms in light of the tension between the professionalization of analytical psychology and Jung’s concept of soul. In a second step, I consider the relatedness of alchemy to modern quantum mechanics, in the process analogizing Jung’s archetypes to the concept of radical uncertainty.

Wolfgang Pauli adopts Carl G. Jung's view that sexuality has an archetypal aspect, perhaps even cosmogonic (world-creating) significance. He also psychologically distinguishes the personal feeling function from collective Eros. Collective Eros formed a very central explanatory principle in both medieval alchemy and the Renaissance. The world soul or the anima mundi connected the human being with the cosmos, but also the external things, above all the planets and stars with each other. As a result of the mathematization of science in the 17th century, the world soul was displaced and thus the relationship of outer movement with inner, psychic movement was cut. Feeling and its relationship to the collective Eros, to the world soul, therefore come up short in modern natural science.
Pauli sees Logos and Eros as complementary principles, the former distinguishing the latter uniting. He thus also assigns them to the Taoist cosmic-energetic principles yang and yin, but then relates yang to consciousness, yin to the unconscious. 
In an inkling of the possibility of the existence of alternative consciousness, the Nobel Prize winner finally also distinguishes between two types of knowledge, the scientific and the mystical-religious knowledge of salvation. He believes that in the future both will be necessary to describe a psychophysical unity reality. Logos and Eros would thus be included in the description of the one reality. 
As a scientist and theoretical physicist, he thus also wants to describe the world of Eros with the help of theoretical terms of a neutral language. In this way, he believes he can bring together the knowledge of salvation with scientific knowledge. However, sexuality and collective Eros are primarily experienced, not theoretically described. Moreover, for the experience of the latter, the development of Eros consciousness is necessary. 
Pauli still sees that it is personal Eros, feeling, that leads into mysticism (and thus into a relationship with the Eros archetype), provided it is lived detached from the object, i.e., introverted. However, he can no longer see that this introverted feeling, together with the vegetative sensation and the introverted intuition, constitutes the Eros consciousness which, at the moment of the relationship to the collective Eros, quite consciously switches off thinking. By subsequently using the inner images of the mystical vision as a starting point for new cognitions, the Eros consciousness complements the recognizing Logos-consciousness; the mystical experience and the scientific cognition are merged into a new unity.

In the coniunctio or unio corporalis of Hermetic alchemy, the old king dies and his atoms become the sperm of the phallus of the dea abscondita. We can therefore conclude that in Jung's dream of the phallus in the grave (see Part 1) the same fact was already constellated in his 3rd or 4th year of life, in which he was also in danger to die. As we have seen in Part 2, a similar fact showed in his religion/death/sexuality "complex," which was a characteristic of the psychophysical Holy Wedding archetype constellated in him. With this result, we have connected the above research results to the Gnostic adage that "man's procreative power is only a special instance of the procreative nature of the Whole"something Jung was so much interested in. The Hermetic alchemical coniunctio myth describes this process. Since the deus absconditus becomes the phallus of the dea abscondita, she receives the ability of self-fertilization; the dea abscondita, the World Soul, does not need a masculine partner for her creation and incarnation process. The result of this self-fertilizing process of the World Soul is symbolized in the red tincture or quintessence, the life essence. Wolfgang Pauli had first seen that the red tincture is symbolically equivalent to physical radioactivity. This is why in the physical-symbolic language that Pauli demanded, I call the red tincture also psychophysical radioactivity. The psychophysical radioactive decay or inner quantum leap is observable in one's own inside. It consists of spontaneously, i.e. acausally emerging inner images and vegetative sensations that one experiences in Body-Centered Imagination (BCI) and Symptom-Symbol Transformation (SST)[1]. By the observation of such phenomena, human beings are included in the creation and incarnation process of the World Soul. By living the Hermetic myth they become co-creators with the dea abscondita. Since psychophysical reality (W. Pauli) or the unus mundus also contain the Beyond (since they are space-and timeless), the created life essence, the red tincture, influences also the Beyond and its "inhabitants," the deceased. They seem in some way to be resurrected from death in their afterlife. In this way, my research results coincide with Marie-Louise von Franz's interpretation of Jung's phallus dream, the latter being a symbol of the afterlife and resurrection from death. My results extend however her interpretation in that they include the unique acausal inner quantum leap (or inner radioactive decay), the modern interpretation of the red tincture observable in Body Centred Imagination[2]. In the language of the Hermetic alchemist Robert Fludd, the coniunctio or unio corporalis becomes an exchange process on the background of the bipolar Seal of Solomon: "masculine energy" transforms into "feminine energy" of the unus mundus (which is potential), and re

Based on a comparison of original manuscripts and typescripts the author exemplifies how Carol Shields employs the theory of synchronicity (first elaborated by C.G. Jung) as a fundamental concept of her collection of Short Stories "Various Miracles".

The author investigates the relation of Kant, Schopenhauer and Heidegger to Jung's attempts to formulate theory regarding the epistemological conundrum of what can and what cannot be known and what must remain uncertain. Jung's ambivalent use and misuse of Kant's division of the world into phenomenal and noumenal realms is highlighted in discussion of concepts such as the psychoid archetype which he called 'esse in anima' and his use of Schopenhauer's concept of 'will' to justify a transcendence of the psyche/soma divide in a postulation of a 'psychoid' realm. Finally, the author describes Jung's reaction to Heidegger's theories via his assertion that Heidegger's 'pre-given world design' was an alternate formulation of his concept of the archetypes. An underlying theme of the paper is a critique of Jung's foundationalism which perpetuates the myth of an isolated mind. This model of understanding subjectivity is briefly contrasted with Heidegger's 'fundamental ontology' which focuses on a non-Cartesian 'understanding' of the 'presencing of being' in everyday social and historical contexts.

ABSTRACT

For both John Zizioulas (b. 1931), the prominent Greek theologian, and Nikolai Berdyaev (1874 –1948), the renowned Russian religious philosopher, freedom is the question of ontology, i.e., freedom is about absolute otherness. Since to be is to act, and because to act means to create, we are only as long as we are capable of creating a radically unique reality. The essential trait of the divine image in the human person is the capacity for untrammeled self-determination or the power to create radical newness even from God’s perspective. In all its varied forms, however, theistic theology claims that God added nothing to Himself by the creation of the world. The doctrine of the divine image thus appears to be incompatible with the theistic concept of divine omnipotence. Inquiry into human freedom is therefore inevitably intertwined with the question of how God is God. Zizioulas’s concept of divine omnipotence does not envisage a space of freedom that God provides for the human person. Berdyaev on the other hand locates the origin of our being in the Ungrund. In his view, this Bottomless freedom is Godhead from which both freedom of the divine Persons and that of the human person originate. Because the person in spite of being created is not causally determined by the Creator, she can create her radically unique reality and realize her ontological freedom. If God is to be called the living God, the movement would need to be one of his attributes. The nature of movement and the essence of life is seen as the creation of newness. If God is to be called the living God, his creature also needs to be alive and capable of creating ontological excess in being. We explore and enlarge this circle of ideas​ while introducing a new term homo theurgos in order to designate the paradigm shift according to which humans were created not for God’s own glory but to enrich divine life.

Ayşe Çavdars Analyse der Affektpolitiken des »contemporary right-wing (AKP)
populism« in der Türkei zeigt eingängig auf, wie der in weiten Teilen der Bevölkerung
allgemein bekannte Märchenstoff von dem jugendlichen Helden Deli Dumrul,
der durch viele Krisen hindurch zum verantwortungsvollen Führer seiner Gemeinschaft
reift, gegenwärtig gezielt über kulturindustrielle Medien mit neuer politischer
Bedeutung aufgeladen wird und die an ihn gebundenen Affekte so auf die aktuelle
gesellschaftliche Situation übertragen werden. Die von Çavdar genutzte theoretische
Rahmung ihrer Analyse wirft allerdings einige Probleme auf, die auch Konsequenzen
für die politischen Folgerungen haben, mit denen ihr Aufsatz schließt.

PART II: PAULI’S ANTICIPATION OF A NEW MYSTICISM GROWING OUT OF NATURAL SCIENCE AND ITS REALIZATION IN BODY-CENTRED IMAGINATION AND SYMPTOM-SYMBOL TRANSFORMATION.
Part II also shows the distinction of Pauli's view from so-called "quantum medicine" or "quantum healing."