Jung

As medieval alchemists did not distinguish between psyche and matter, so too the artist, the images, and the materials of art are partners in the process of revealing. The artist shares her process of working with the archetypal images presented here

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

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

The collective unconscious psyche of humans consists of archetypes represented through their choices, rituals and their behaviors in symbolic forms. Architecture is one of the media that can be the incidence area of unconscious psyche archetypes by reflecting these symbols, and mother is one of the most important archetypes.
Problem Statement: The mother is more symbolic for the male gender, and the Iranian historical architecture is apparently a masculine arena. So, the pursuit of the representation of this archetype in the architecture of Iran is meaningful. The issue of this research is a psychoanalytic reading of Iranian historical architecture by finding the representation of the mother archetype in the works of Iranian historical architecture. The study of the works of Iranian historical architecture often includes theological, technical, historical criticisms or decoding of visual symbols based on religious culture; whose foundations are mostly wisdom-oriented. Therefore, the gap of psychoanalytic criticisms is evident in Iran›s architecture.
Aims: The aim of this research is to investigate the fundamental concepts of the Iranian historical architecture by taking an interdisciplinary approach and providing new perspectives beyond the general view of the research so far done.
Question: How has the Iranian architecture been influenced by the collective unconscious? What arerepresentations of the mother archetype in Iranian architecture?
Methodology: Qualitative and fundamental research is based on descriptive-analytic method. Data have been collected based on documentary and library studies.
Conclusion: The research suggests that the notion of the motherland is the source of holiness in the unconsciousness of Iranians and, the mother archetype in Jung’s signs have been appeared in the architectural spaces through the blending of these spaces with the earth and its complications.

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

The dissertation is a 'critical edition' of a system of actor training based on three main sources: a vocabulary of movement analysis developed by Rudolf Laban in the last years of his life and mostly unknown until now; C. G. Jung's theory of psychological functions and types; and the acting system of C. Stanislavski and his main followers. The three strands were brought together by the British acting teacher Yat Malmgren, who has taught his system for over forty years to some of the major figures of world theatre and film: Peter Brook, Pierce Brosnan, Simon Callow, Sean Connery, Anthony Hopkins, Adrian Noble among others. b. Energy Defined (Jung) 57 i. The nature of energy -the four Functions 58 ii. The direction of energy -the Libido 76 iii. The movement of energy -Inner Participations 79 c. Energy Measured (Laban) 84

"George Derfer, Zhihe Wang and Michel Weber (eds.), The Roar of Awakening. A Whiteheadian Dialogue Between Western Psychotherapies and Eastern Worldviews, Frankfurt / Paris / Lancaster, ontos verlag, 2009. (251 p. ; ISBN: 978-3-86838-039-2 ; 89 €)
The primary goal of this volume is to describe the contemporary state of affairs in Western psychotherapy, and to do so in a Whiteheadian spirit: with genuine openness to the relative ways in which creativity, beauty, truth and peace manifest themselves in various cultural traditions. To do so, it chooses to explore afresh a cross-elucidatory path that was born with the field of history of religion (and Religionwissenschaft): what have we, and can we, learn from a dialogue with Eastern worldviews? In order to generate meaningful contrasts between these different systems of thought, all the papers address the following core issues. On the one hand, how does the given system understand the interaction of individuality, society, and nature (or cosmos)? Especially: what is its standpoint with regard to the nature of consciousness and with regard to the mind/body problem?; how far is it dualistic?; how are destiny and historicity assessed? On the other hand, what is the paradigm of all mal-adjustment (or pathology) and what is its typical tuning-in (or curative) pattern? What are furthermore the ins and outs of the diagnostic and therapeutic assessments involved? Wherever possible, some (meta)theoretical and clinical issues are addressed from the vantage point of selected material from abnormal psychology or psychiatry.
Table of contents
Contents
Contributors
Foreword — George Derfer, Zhihe Wang and Michel Weber
Introduction — Michel Weber
I. The View from the East
1. Consciousness: The Vedantic Approach to Life and Reality, Francis-Vincent Anthony
2. Dual-Aspect Framework for Consciousness, RamLakhan Pandey Vimal
3. The Paradoxes of Radical Asceticism: Jainism as a Therapeutic Paradigm, Jeffery D. Long
4. Yoga Therapeutics: Philosophical, Scientific and Humanistic Approaches, Ashok Kumar Malhotra
5. Can Indian spiritual practices be used in psychotherapy?, R L Kapur
II. Transcultural Dialogue
6. Ineradicable Frustration and Liberation in Tiantai Buddhism, Brook Ziporyn
7. An Exploration and Analysis into Chinese Traditional Psychotherapy Ideas—A Concurrent Comment on the Integrative point of view of Whitehead’s Organic Philosophy, Fengqiang Gao and Yingmin Chen
8. The Kyoto School and self-awareness in the field of the absolute nothingness —A comparison with Whitehead’s philosophy, Eiko Hanaoka
9. Jung and Hisamatsu Re-envisioning Religiosity: Jungian Psychotherapy and the Kyoto School, Tokiyuki Nobuhara
10. Reconstructing the Meaning of Being Human: A Postmodern Reinterpretation of Frankl in the Framework of Whitehead’s Philosophy, Yoshihiro Hayashi
11. The Development of Binswanger’s Daseinsanalysis, Shoji Muramoto
12. The Intercultural and Daseinsanalytical Psychiatry of Kimura Bin, Bernard Stevens
13. A Certain Form of Psychotherapy (Kenosis, Prajna, Jung, and Hillman), David T. Bradford
14. Vedanta, Process and Psychotherapy, Joseph Grange
15. On Zen Buddhism, Clive Sherlock
"

Het begrip schuld is meerzinnig en complex. In een economische setting heeft het een andere betekenis dan in een juridische setting en ook daar weer een andere dan in een morele, psychologische of religieuze setting. De auteur houdt zich in dit artikel vooral bezig met morele, existentiële schuld. Hij maakt onderscheid tussen debitum en culpa, individuele schuld en collectieve schuld, schuld hebben en schuldig zijn, lot en schuld.

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

I wish to present a new way to view the creative process of poet William Everson. In doing so, I will outline the basic ideas of a criticism designed to view the poet as a religious figure, focusing on the poet as shaman. The poems will give the best reference for the theory, revealing the concepts as they manifest themselves in the work. The focus will be on the third major sequence of Everson's life-work, The Integral Years, and especially the Renegade Christmas volume, because it is here that Everson's creative process is most clearly shamanic.

Stando alla mitologia e alla tragedia greche antiche, siamo abituati ad associare il personaggio di Edipo al mostro della Sfinge tebana. Piuttosto, qui si tenta un paragone fra quest'ultima e l'eroina Antigone, sfortunata figlia-sorella di Edipo, con un occhio alle tradizioni letterarie e l'altro alle teorie psicoanalitiche. Per dirla in termini junghiani, rappresentano esse rispettivamente l'"Ombra" e l'"Anima" dello stesso Edipo, o magari di Sigmund Freud? Sia detto per inciso, la filosofia della psicoanalisi di ascendenza freudiana – da Jacques Lacan a Slavoj Žižek – tende altrimenti e implicitamente a equiparare tali opposti o complementari archetipi rispettivamente ai personaggi tragico-mitici di Medea e Antigone, mantenendo così più personali e rendendo meglio attualizzabili i termini del confronto simbolico. Ma questo può essere l'argomento di un ulteriore saggio critico-divulgativo, auspicabilmente di là da venire...

Modern science is self-limiting.  It considers as data only those phenomena that can be repeatedly measured in time and space, and it attempts to approach consciousness only as an epiphenomenon arising from electrically firing neurons in wet organic life.  Unfortunately, the domain of experiential data is myopically invisible to this "scientific worldview."  Thus the claims and insights of mystics, philosophers, shamans, and priests have been generally devalued and marginalized to the point of dismissal.  Nevertheless some scientists in the 20th century have allowed deep thinking and experience to take them beyond normally imposed limitations.  Such include Carl Jung, Pierre Teilhard de Chardin, Alfred North Whitehead, and Norbert Wiener.
I will lay out a basis for his scientific approach to the noosphere in the evolution of consciousness, supported by an electromagnetic field theory of consciousness which has arisen in the past decade by the Cambridge genetic researcher Johnjoe McFadden , and the New Zealand neurobiologist Susan Pockett.

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.

In this article I seek to relate the psychology of Carl Jung to sociological theory, specifically Weber.  I first present an outline of Jungian psychology.  I then seek to relate this as psychology to Weber’s interpretivism.  I point to basic methodological compatibilities within a Kantian frame, from which emerge central concerns with the factors limiting rationality.  These generate the conceptual frameworks for parallel enquiries into the development and fate of rationality in cultural history.  Religion is a major theme here: contrasts of Eastern and Western religion; the rise of prophetic religion and the disenchantment of modernity.  Weber’s categories ascetic and mystic seem applicable to his own and Jung’s approaches and indeed temperaments, while a shared ironic view of rationality leads to similar visions of the disenchanted modern world.  I conclude that Jung is sociologically coherent, but in an entirely different sense from Freud: rather than a constellation of family, socialization, ideology, social continuity, there is an analysis of cultural history against a background of adult normal psychology.  I conclude that sociology should acknowledge Jung, but not in terms of over-arching theory.  Rather Jungian insights might be used to orient new enquiries, and for reflexive analysis of sociology’s methodological debates.

Gary Lachman (29th June, 2010) – Was Jung a mystic: The occult world of C.G. Jung. The Ecology, Cosmos and Consciousness Salon, The Institute of Ecotechnics, October Gallery, Bloomsbury, London. (Host and compère)

Throughout his long and sometimes turbulent career, the psychologist C.G. Jung insisted that he was first and foremost a scientist. Yet from the start, Jung's interest in the human psyche had a decidedly paranormal, even occult slant. From his early days attending séances to his last pronouncements on a dawning 'Age of Aquarius', Jung moved in territories most scientists ignored, when they didn't ridicule them outright. Jung himself, though, had a very ambivalent relation to mysticism and the occult.
While in his personal life he embraced a variety of occult ideas, as a 'scientist' he downplayed his involvement, and it was not until late in his career that he came 'out of the closet' and made public his belief in esoteric notions like synchronicity, his belief in a coming New Age, and his use of magical practices, like the Chinese I Ching. Although working in the shadow of his one-time friend and mentor Freud for much of his career, today Jung is one of the founding fathers of the 'new consciousness' movement, and his mystical and occult investigations have been responsible for the huge interest in many of the 'alternative' ideas widely popular today. Gary’s talk will chart Jung's 'occult history', look into the reasons behind his early reticence and later advocacy, and ask whether Jung was really a scientist at all.

«Storie avventurose di libri necessari» è una traversata del Novecento italiano. Racconta, in undici saggi, le fortune e gli infortuni, i segreti e gli intrighi delle opere che hanno dato forma a un secolo di letteratura. Racconta le avventure dei libri, ma anche di chi li ha scritti: e per riuscire a farlo ricorre a carte d’archivio, a documenti inediti, a lettere private, a scritti dimenticati o nascosti dagli autori stessi.
Si salpa l’ancora ricostruendo le tracce lasciate nell’opera dei nostri scrittori dal più bel libro di avventure di tutti i tempi, «L’isola del tesoro». E si prosegue, proprio come negli agguati pirateschi di Stevenson, andando a scoprire perché il saluto «Ohi, Peppì!» equivalesse per Domenico Rea a un’offesa grave, e perché mai Corrado Alvaro dedicasse tanti pensieri all’eros di Mussolini. Vedremo quali nessi invisibili sussistano tra Beckett & Borges (e tra Fruttero & Lucentini che li hanno introdotti qui in Italia), e che cosa Fortini e Vittorini videro sbarcare a Bocca di Magra insieme con Marguerite Duras. Ma, come nella vita corsara, saremo spesso chiamati a combattere: e da Calvino, da Fenoglio, da Meneghello, impareremo ad apprezzare le differenze di stile che ci sono tra una pistola, un mortaio e un fucile mitragliatore per chi sta rischiando la vita nella guerra civile. O magari ci limiteremo a litigare pur amandoci attraverso il tempo e lo spazio, come Sciascia fece con Stendhal, o Parise con Darwin.
Eppure, la lotta senza tregue sarà sempre quella che uno scrittore combatte contro se stesso: e per raccontarla dovremo estrarre alla luce la virgola ebraica intessuta nella scrittura di Bassani, dovremo estorcere a Mario Soldati – proprio mentre si sta godendo un gelato – il suo passato di critico d’arte, dovremo interrogare Primo Levi e Giorgio Manganelli finché non confessino le vere ragioni della loro contesa sullo scrivere chiaro e lo scrivere oscuro.

‫פלג-בנימיני‬ ‫תמר‬ ‫לשון:‬ ‫עריכת‬ www.resling.co.il 64736 ‫אביב‬ ‫תל‬ ,3 ‫בן-אבי‬ ‫איתמר‬ ‫רסלינג,‬ 03-6956704 ‫טל:‬ ‫אביב‬ ‫תל‬ ‫בע"מ,‬ ‫חדקל‬ ‫בדפוס‬ ‫נדפס‬ ‫רסלינג‬ ‫להוצאת‬ ‫שמורות‬ ‫הזכויות‬ ‫כל‬ © 2009 ‫בישראל,‬ ‫נדפס‬ ‫העניינים‬ ‫תוכן‬ 7 / ‫תודות‬ 9 / ‫השמימית‬ ‫וירושלים‬ ‫החיים‬ ‫הקדמה‬ ‫הקפיצה‬ -‫הסמלי‬ ‫הסדר‬ ‫והולדת‬ ‫הקלינית‬ ‫ההתנסות‬ ‫א‬ ‫פרק‬ 27 / ‫ב-3591‬ ‫לאקאן‬ ‫של‬ ‫התיאורטית‬ ‫החזרה‬ ‫של‬ ‫מוקדם‬ ‫דגם‬ -(1938) ‫משפחתיים'‬ ‫'תסביכים‬ ‫ב‬ ‫פרק‬ 69 / ‫האב‬ ‫הפשטת‬ ‫ושל‬ ‫לפרויד‬ 117 / ‫לאקסטימיות‬ ‫דואליזם‬ ‫בין‬ -‫ללוגוס‬ ‫החזרה‬ ‫ג‬ ‫פרק‬ 155 / ‫המאיימת‬ ‫הקרבה‬ -(1) ‫יונג‬ ‫עם‬ ‫לאקאן‬ ‫ד‬ ‫פרק‬ ‫היהודית-‬ ‫והמסורת‬ ‫ביניהם‬ ‫ההבדלה‬ -(2) ‫יונג‬ ‫עם‬ ‫לאקאן‬ ‫ה‬ ‫פרק‬ 199 / ‫נוצרית‬ ‫לא-מודע‬ ‫מהו‬ -‫וטאבו'‬ ‫'טוטם‬ ‫בעקבות‬ ‫ולאקאן‬ ‫לוי-שטראוס‬ ‫ו‬ ‫פרק‬ 241 / ‫קולקטיבי?‬ ‫והעמדה‬ ‫הגדול‬ ‫האחר‬ ‫שם-האב,‬ -‫אהיה'‬ ‫אשר‬ ‫'אהיה‬ ‫ז‬ ‫פרק‬ 271 / ‫המקראית‬ -‫הנצרות‬ ‫של‬ ‫היהדות,‬ ‫של‬ ‫הפסיכואנליזה,‬ ‫של‬ ‫האתיקה‬ ‫ח‬ ‫פרק‬ 335 / 7 ‫בסמינר‬ ‫קריאה‬ 383 / ‫המאוחר‬ ‫לאקאן‬ ‫על‬ ‫דבר‬ ‫אחרית‬ -‫הבארוק‬ ‫עינוגי‬ 397 / ‫מקום‬ ‫מראי‬ 425 / ‫אישים‬ ‫מפתח‬ 155 ‫ד‬ ‫פרק‬ ‫המאיימת‬ ‫רבה‬ ִ ‫הק‬ :(1) ‫יונג‬ ‫עם‬ ‫לאקאן‬ ‫של‬ ‫העיקרית‬ ‫האסטרטגיה‬ ‫את‬ ‫להציג‬ ‫ביקשתי‬

Inspired by her student’s overwhelmingly positive interpretation of Judith as a model for women’s liberation in diverse African contexts - despite the debate around the feminist value of Judith/Judith, the author deals with what could possibly allow men and women – particularly the latter – to interpret Judith positively today. Given her interest in Jungian individuation theory and Ancient Near Eastern (ANE) mythology, the author investigates the subject matter by exploring Judith’s relation to male and female individuation patterns, the myths of the hero’s quest and Demeter-Kore, and ANE warrior- goddess myths.

Whether Jung was a Lamarckian or not has always been a hotly debated topic, both within the post-Jungian community and amongst scholars with an interest in Jung in the wider academic community. Yet surprisingly few substantial pieces of work have been dedicated to it and, to my mind, no one has yet managed to do justice to all the subtleties involved. The scholars who have claimed that Jung is a Lamarckian have, for the most part, oversimplified the debate by failing to discuss the passages in which Jung appears to be defending himself against Lamarckism; the scholars who have defended Jung against Lamarckism, however, have as a rule not adequately dealt with the question of whether these passages actually get Jung off the hook. This paper will attempt to correct this imbalance by putting forward four key passages spanning Jung's career that all represent conclusive evidence that Jung was indeed a Lamarckian. After discussing these, it will then deal in detail with the passages in which Jung appears to be defending himself against Lamarckism, making the case that they do not represent a defence against Lamarckism at all and have therefore generally been misinterpreted by many scholars.

The science of psychology is believed to consist of objective and meaningful knowledge about a realm of our own direct experiencing with which we are all intimate and familiar, yet about which we also feel we have very little understanding, and no real insight, and so feel inclined to submit to psychology as if it were revelatory and definitive. Society’s default attitude to psychology is one of deferential, if occasionally grudging, respect. The quasi-medical arm of psychology – psychotherapy - is accorded a similar authority even when it appears to employ questionable methods and dubious reasoning. Yet our submissive, compliant attitude to these disciplines is deeply counterproductive to any serious quest for authentic metaphysical knowledge and self-fulfilment, because it effectively neutralises sceptical enquiry and intellectual self-reliance, both of which are essential precursors to, and indispensable features of, any meaningful commitment to metaphysical gnosis. And if one is to achieve clarity of thought and observational accuracy, it is especially important to approach one’s psychological capacities directly – without intermediary - in an independent and self-reliant spirit, free of the misguided and inappropriate interventions of psychology and psychotherapy, however well intended they might be. One should never allow one’s judgement to be distorted by specious theories formulated by people who can never know more about you than you can know about yourself.

Jung e Ricoeur sono due autori assai diversi. Innanzitutto, Jung ha sviluppato il proprio pensiero nell'alveo della psicoanalisi, a cavallo tra terapia e speculazione, senza incontrare mai il pensiero dei "filosofi" se non in un dialogo che talvolta si è tradotto in un' esplicita riduzione delle diverse filosofie alle categorie psicologiche da lui proposte; Ricoeur invece ha sviluppato un'ermeneutica prima del simbolo, poi del linguaggio in generale, infine del sé e dell'intersoggettività, fondata su una solida base metodologica assunta dalla fenomenologia ed orientata alla riscoperta di alcuni motivi del personalismo cristiano liberati da ogni retorica. Ricoeur esplicita una forte diffidenza nei confronti dell'opera junghiana in un testo confluito in Le conflit des interprétations (1969), (1964), al termine del quale si traggono le conclusioni in merito alla questione se la presenza di una tecnica e dunque di un metodo rigorosi nella psicanalisi freudiana sia un tratto che gioca a vantaggio della sua credibilità o, piuttosto, una caratteristica che ne sancisce la limitatezza. Nel passo che ci interessa, Ricoeur afferma che ｫ la psicanalisi limitata proprio da ci che la giustifica, cio la sua decisione di conoscere nei fenomeni di cultura soltanto ci che cade sotto un'economica del desiderio e delle resistenze. Devo dire che questa fermezza e questo rigore mi fanno preferire Freud a Jung ｻ 1 .

9 Gennaio 2009 ore 21.30: Ciclo di conversazioni del Centro Studi Psicologia e Letteratura. Conferenza con proiezione sul mio saggio: "L'achimia delle immagini tra Bosch e Jung". Introduce Simonetta Putti presso Biblì-Roma. Originalmente pubblicato in «Zabaione di Pensieri», n°.5-6, dicembre 2003, anno III, p. 16-17. Grilli e druse: viaggio nell'antica ibridazione. Dai grillos greci alle multiformi partenogenesi di Bosch e di Brueghel 'It was the mask engaged your mind, And after set your heart to beat, Not what's behind.' William Butler Yeats, The Mask 1 , 1910.

This paper portrays the consequences to the individual, community, society and the planet from the contemporary agenda of persecuting historically traditional forms of intuitive insights resultant from introspection. The contemporary Neo-Kraepelinian agenda of psychiatry pathologising the psyche and concomitant pharmacological reductionism, has incrementally shut out the more traditionally integrated and holistic world views. The human psyche is millions of years old and  we have been anatomically intact for circa 200,000 years and with no changes since the last minor genetic revision of Cro-Magnon 40,000 years ago. To ignore the inherited storehouse of wisdom is seemingly foolish and the extent to which the general populations personal history window has been contracted is alarming and detrimental for just about everyone. It reduces dramatically anyone’s possibility of engaging with broader cognitive landscapes due to an anaemic view of the macro evolutionary agendas and being agnostic to the wealth of aggregated human experience available today.

As a context there is a research section with a Short History of the Short History of Free Thinking that outlines the historical constraints from various blind forces that seem antithetical in the onward march of consciousness towards some sort of Eschaton Omega Point Attractor. This polarised tussle has waxed and waned through various epochs with a gradually accelerating density of interconnected complexity in all domains of existential and theoretical knowledge. The species now has theories of description across a huge scalar expanse from 10-24 to 10+35 , though with varying degrees of plausibility and the unconscious appears the universes macro meta-model, aggregation binding mechanism.

The epigenetic evolutionary curve quite often appears asymptotic and this tendency towards super acceleration will soon become so dramatic it will eventually be the predominant phenomena of human existence. However the climatic cycles (particularly ice ages), cravenly neotonous exploitationist socio-political and economic frameworks, and the only recent arising of technological innovations like medicine, have worked against this evolutionary imperative. Also exacerbating the issue is the critical mass in urban populations, as public and planetary governance models have scaled poorly in terms of human values stewardship, sustainable management of resources and their equitable allocations across species members, since their original Neolithic implementation.

In Section 4 the conclusions are portrayed in a problem space definition modality of the forces aligned against free thinking and the historical wisdoms that are currently muted, but are once again experiencing a renaissance. This re-emergence of archaic paradigms however must be tempered by the sceptical eye and the cool hand of scientific disciplines to be measured , recalibrated and normalised before being deployed into socio-cultural paradigms, otherwise they risk being mindlessly imported as new age fluff. Concomitantly it is vital that we dispense with the epistemologically clumsy, anaemic and constipated constraints of fundamentalist reductionism, who have cravenly weaponised information. As such this contextual background to ASIF (Archetypal Symbology Integration Framework) is a scientific attempt to break away from the myopicity of modernity and re-engage with archaic paradigms to derive the contemporary value of a intelligently constructed triune converged paradigm. It is therefore an anti-reductionist rally cry.

Whilst many of the conclusions are dystopian in their nature, though this is solely if referenced to the contemporary ambit of imaginal existential paradigms, they also allude to a framework of planetary and species stewardship issues that can be improved upon by succeeding generations. The central problem in the contemporary Zeitgeist realm is the addiction to futile pubescent materialistic aspirations and the denial en masse of the dark inhumane underbelly inherent in modern global cultures, that holds a gun to the head of Gaia. Jung and many others warned of this time.

Saggio di critica letteraria di DANILO CARUSO / Palermo, febbraio 2017

Indice
Introduzione pag. 1
1. Il severo monito di Seneca pag. 2
2. La Boétie: ipocrisia borghese o marxismo-leninismo? pag. 7
3. La terribile distopia di H. G. Wells pag. 13
4. Simbologia cosmico-libidica in Drummond de Andrade pag. 20
5. Allegoria erotica ed escatologia poetica in Anne Sexton pag. 24
6. Nella distopia sentimentale dell’altra Sylvia pag. 26
7. Conclusione pag. 31

Secular arabic traditions have emphasized the potential of dreams to foretell the future.  Sometimes the prediction is seen as obvious and on other occasions elaborate systems of symbolic translations were consulted such as the tenth century Oneirocriticon of Achmet.
    In Islam, many of the foundations of the Koran were revealed to Muhammad in dreams. Muhammad ordered the practice of adhanthe daily call to prayer from the minarets and a central ritual of Islam to this day after one of his followers dreamed of it. The split of Islam into the conflicting factions of Sunni and Shi'ite was based partly on a dream of Mohammed, which the Sunnis used to justify their rights as his successors.
    The autobiographies of Muslim rulers often contain extensive dream diaries and examples of decisions obstensibly based on dreams.  When the Shah of Iran was deciding whether to seek a loan from Russia, he dreamed that a famous theological figure dressed in primitive Muslim garb approached the Shah and threw at his feet a sack containing gold and silver.  The interpretation of this dream was that the Shah shouldn't make any new loans with unbelievers but should trust that fellow servants of the faith would restore his finances. Sadam Hussein reported dreaming that Allah told him to enter and take back Kuwait just before the first Gulf War. Before the second Gulf War, he reported a dream that a snake came upon his path but he chopped off it’s head with a sword which he interpreted to mean western invaders would be vanquished.
    Because of this emphasis on dreams as foretelling the future rather than arising from the past, Arabs who are having PTSD nightmares of an event occurring each night--such as Kuwiati survivors of the Iraqi invasion or Iraqi survivors of the American invasion--experience even more anxiety over whether this will indeed occur again than dreamers in other cultures.
    The positive side to this emphasis on dreams foretelling the future happens when oppressed people dream of positive outcomes.  These are a source of much inspiration in arab society, while in western traditions they would be dismissed as "wish fulfillment" without the beneficial impact.
    We  collected dreams associated with events of the Arab Spring and discuss how they inspired and guided those taking part, and what dreams right now may have to offer the reshaping of the Arab world.

Film cognition theory, technological advances and philosophic discussions of the digital context are vital to my art practice, since they affect and express collective and individual understandings of moving digital imagery in the gallery and out in the world. An entity seems to have developed from spectatorship and participation in wider moving-image cultures, whereby all othernesses are incorporated into a ‘we’.  This is a form of cyber-consciousness in a landscape that is perpetually reconfigured.