enchantment and disenchantment: the psyche in...

AbstractsEnchantmentandDisenchantment:ThePsycheinTransformation

TheInternationalAssociationforJungianStudiesSchoolofOrientalandAfricanStudiesJuly15th&16th2011

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EnchantmentandDisenchantment:ThePsycheinTransformation

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RegionalConferenceoftheInternationalAssociationforJungianStudies



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KeynoteSpeakersandWorkshopLeaders

Dr.WolfgangGiegerich

Title:TheDisenchantmentComplex:C.G.Jungandthemodernworld.

Biographicalnote:

Wolfgang Giegerich, PhD, is a Jungian analyst who after many years inprivatepracticeinStuttgartandlaterinWörthsee,nearMunich,nowlivesinBerlin.Hehaslecturedandtaughtinmanycountries.Hispublicationsinseveral languages, include numerous books, among themThe Soul’sLogical Life: Towards a Rigorous Notion of Psychology(Peter Lang, 1998;4th ed. 2007), and the four volumes of his Collected English Papers:TheNeurosis of Psychology,Technology and the Soul,Soul‐Violence, andTheSoulAlwaysThinks(allpublishedbySpringJournalBooks).

Dr.RoderickMain

Title: Enchantment, disenchantment, re‐enchantment: C. G. Jung in asecularage

Abstract:

Disenchantment(Entzauberung,‘de‐magification’)hasbeenanimportantrecurringthemeinsociology,aspartofthebroadersecularisationdiscourse,sinceMaxWeberfamouslyannouncedthe‘disenchantmentoftheworld’inhis1918lectureon‘ScienceasaVocation’.Thetermimpliesapriorstateofenchantmentfromwhichthemodernworldhasbecomeremoved,andithaspromptedavarietyofclaimsof,attemptsat,orcallstore‐enchantment.Inamorepsychologicalregisterandindifferentterminology,thesestatesofenchantment,disenchantment,andre‐enchantmentalsofigureprominentlyintheworkofC.G.Jung,athinkerwhoclaimedtohave‘nosociologicalintentionswhatever’andwhointurnhasbeenalmostcomprehensivelyignoredbysociologists.Inthispaper,IconsiderwhetherthediscourseofdisenchantmentcaninanywayilluminatetheworkofJung,beilluminatedbyit,orprovideasiteforthecloserengagementofJungianthoughtwithsociology.InordertoviewJung’sworkinrelationtoamorecurrentaccountofdisenchantment,IdrawprimarilynotonWeberbutonCharlesTaylor’sASecularAge(2007)aswellassomecriticalresponsestoit.Taylor’srepudiationof‘subtractionstory’accountsinwhichtheremovalofenchantmentdisclosesthetrue(secular)realitythatwasalwaysthere;hisdepictionofthe‘immanentframe’inwhichwelive,withitsdifferent‘spins’eitherclosedoropentothetranscendent;andhisevocationofthe‘crosspressures’betweenthesespinstowhichmodernpersonsaresubject–these,Iargue,allhelptomakebettersenseofJung’scomplex,equivocalengagementwiththesacred.Atthesametime,thecaseofJung’spsychologysuggeststheneed

TheInternationalAssociationforJungianStudiespresentsitsInauguralRegionalConference

EnchantmentandDisenchantment:ThePsycheinTransformation

July15th‐16th2011

TheSchoolofOrientalandAfricanStudies,UniversityofLondon,ThornhaughStreet,

RussellSquare,LondonWC1H0XG



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forsomemodificationstoTaylor’saccountofdisenchantment,especiallythroughconfoundingTaylor’sdiscussionofthe‘therapeuticturn’ofmodernity.Finally,IarguethatinTaylor’saccountofdisenchantmentoneoftheprincipalfactorsresponsibleforJung’sdisregardbysociologists–hisgenuineopennesstothepossibilityofthetranscendent–findsaframeworkinwhichitbecomesintelligible,creditable,andevenusefulforsocialanalysis.IconcludenotthatJungisstraightforwardlycommittedtoasacredsourceofenchantmentbutthatheholdsadifficult,continuallyadjustedtensionbetweenthesacredandthesecularthatallowsthemultidimensionalityofindividualandgroupexperiencetobemorefullydisclosed,explored,andengaged.

Biographicalnote:

RoderickMain,PhD,isDirectoroftheCentreforPsychoanalyticStudiesatthe University of Essex. He is the author of The Rupture of Time:Synchronicity and Jung’s Critique of Modern Western Culture (Brunner‐Routledge, 2004) and Revelations of Chance: Synchronicity as SpiritualExperience (SUNY,2007)and theeditorof JungonSynchronicity and theParanormal(RoutledgeandPrinceton,1997).

ProfessorAndrewSamuels

Title: Promiscuities: Psychological, Political and Spiritual Perspectives ‐withaNoteonHypocrisy

Abstract:

Agreatdealofpsychologicalthinkingand socialorganisation isbasedonthefactandtheimagoof 'thecouple'.Hencethenotionofpromiscuityisinteresting for its contrariness. Andrewwill discuss the recent history ofpromiscuity, from the 'sexual revolution' of the 1960s to today's'polyamory'. There are some interesting spiritual and clinical aspects toconsider.Personalexperience,thoughnotfoundational,isalsoimportant.

Jung wrote strongly against promiscuity in 1930 (CW10: para 958,originally entitled 'Your negroid and Indian Behaviour'). He called it an'Americansexproblem',andaddingthat'asaconsequencetheindividualrapport between the sexes will suffer'. 'Easy access' never leads to 'thevalues of character'. Promiscuity (in present‐day Americans) 'tendstowardssexualprimitivity,analogoustothe instabilityofthemoralhabitsofprimitivepeoples,whereunderthe influenceofcollectiveemotion,allsextaboosinstantlydisappear'.

Biographicalnote:

Andrew Samuels is ProfessorofAnalytical PsychologyatEssexandholdsvisitingchairsatnewYork,LondonandRoehamptonUniversities.Heworksinternationally as a political consultant. Training Analyst, Society ofAnalyticalPsychology.FoundermemberIAJS.Co‐founderPsychotherapistsand Counsellors for Social Responsibility. Chair, UK Council forPsychotherapy.FormerHonSecIAAP.Hisbookshavebeentranslatedinto19languages.

ProfessorPaulBishop

Title:DisenchantmentandtheCrisisoftheHumanities:Or,HasTheMagicReallyGoneFromthe“IvoryTower”?

Abstract:

According to Stanley Fish, in the USA the crisis of the humanities has“officially arrived”; for Gregory Petsko, senior university managers havestruck a “Faustian bargain” with their state funders; while, over here,AnthonyGraftonhasspokenof“thedisgraceoftheuniversities”inBritain;JamesVernonhasannounced“theendofthepublicuniversityinEngland”;and SimonHead warns of “the grim threat to British universities.” So tospeakofdisenchantment inuniversities intheUK (andaroundtheworld)wouldseemanunderstatementatbest.Yetthenotionofdisenchantment



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can also offer us a useful tool to diagnose the current climate in highereducation and to analyze this “crisis” in depth—and in terms of “depthpsychology.”

For the concept of disenchantment, usually associated withMaxWeber,has a complicated filiation that goes back to the German eighteenthcentury.Subsequently,inthenineteenthcenturyNietzscheintensifiedthisclassical sense of despair at the loss of the ancient world, whosephilological, philosophical, and even scientific achievements he lavishlypraised. And disenchantment remained a conceptual reference‐point forJungwhenhewantedtodescribetheconditionofthemodernworld,ashesawit;mostrecently,thetermhasbeentakenupinthethoughtofMarcelGauchet.

With reference to the current debate surrounding the humanities in theWest, this paper draws on subsequent theoretical explorations ofdisenchantment to analyze what numerous observers describe as the“crisis” of our universities. Engaging both Jungian thought and theFrankfurt School to understand the psychological dynamics of“disenchantment” as experienced on campus, it investigates Adorno’snotion of the “totally administered society,” and — more broadly —surveyssomeoftheargumentsproposedtoexplainthisdecline,drawingon the work of such academic commentators as (among others) BillReadings (The University in Ruins), Kenneth Westhues (The Envy ofExcellence), Konrad Paul Liessmann (Theorie derUnbildung), andMarthaNussbaum(NotForProfit).

Whiletheseriousnessofthecurrentcutsinfundingisbeyondquestion,isit possible to move beyond, on one hand, the lamentation and hand‐wringingnostalgiaforalong‐lostpast,and,ontheother,whatsomehavetermeda“newmanagerialism”thatinhabitsanacronym‐riddenclimateofcontrol? Can we discern, in what is undoubtedly a political and aneconomicproblem,thecontoursofapsychologicalcrisis,whoseresolutioncannot ignore the archetypal dimension of the collective soul? Moreimportant:canwediscern,withrecoursetotheworkofJung(andothers,

notably in the French tradition), a possible source of hope, and anopportunity to “re‐enchant” the future of education? Is there, to useJung’s suggestivephrase,a“savingthought”that canreinvestwithmagicthequadrangleandconcretetower‐blockalike?Ifso,whatmightitbe?

Biographicalnote:

Paul Bishop is Professor of German at the University of Glasgow. HispublicationsincludeAnalyticalPsychologyandGermanClassicalAesthetics(2007‐2008), Jung’s “Answer to Job”: A Commentary (2002), and otherstudies on aspects of analytical psychology. Forthcoming studies includeReadingGoetheAtMidlife:AncientWisdom,GermanClassicism,andJung(publishedbySpring)anda collectionofpapersentitledTheArchaic:ThePastinthePresent(publishedbyRoutledge).



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Speakers(inAlphabeticalOrder)

AnnAddison

Title:ADarkImpulse

Abstract:

Jung held a monistic view of body and mind, seeing them as differentaspects of the same unity rooted in a psychoid unconscious, a deeplyunknowableaspectofthehumanorganism.

InhispaperOntheNatureofthePsyche(1947),startingfromahypothesisofpsychoidprocessesatbothendsofthepsychicscaleoftheperceptualsystem,hediscussestheoriginsofhisconceptinthehistoryofvitalismandtheworkofthebiologistHansDriesch. Heusestheterm‘psychoid’ inavarietyofdifferentways,employing ittodescribequasi‐psychicprocessesof the non‐differentiated psyche, and variously referring to the psychoidunconscious;thepsychoidreflex‐instinctualstate;psychoidprocessesthatsetinwhereinstinctspredominateandthatpertaintoelementsincapableof consciousness;unconsciouspsychoid functionsofwhose existenceweonly indirectly have knowledge; and, the real nature of the archetypebeing irrepresentable and transcendent, on account of which he calls itpsychoid.

Jungattributesa roletopsychoidprocesses inthegenerationof creativefantasy,meaning‐making, the process of individuation and the nature ofthe analytic relationship itself. He indicates that when an individualelaboratesonhisunconscious imagerybygiving free reign tohis fantasythroughdrama,dialectic,music,dancing,painting,drawingormodelling,for example,wewitnessa spontaneousmanifestationof anunconsciousprocess,whichhetermedindividuation:

“Andsoitiswiththehandthatguides…thebrush,thefootthatexecutesthe dance‐step … a dark impulse is the ultimate arbiter of the patternprecipitat[ing] itself into plastic form … Over the whole procedure thereseems to reign a dim foreknowledge not only of the pattern but itsmeaning.Imageandmeaningareidentical;andasthefirsttakesshape,sothelatterbecomesclear.”[Jung1947,para.402]

Appliedtotheanalyticrelationship,hedescribeshis‘method’as:

“… a purely experiential process in which … doctor and patient form asymptosisorasymptoma–acomingtogether–andatthesametimearesymptomsofacertainprocess…”[Jung1947,para.421]

In the present paper, I want to re‐visit these ideas in the light of thepublicationoftheRedBook, inordertosetJung’sideasinanewcontextand to develop a critiqueof his views, which can be applied in thinkingabouttheimplicationsforanalyticalpsychologytoday.

Inthisrespect,Iwantparticularlytolookatthenotionofindividuationasaprocess of integrating unconscious contents into consciousness, and itslinkswithwhat Jungdescribesasthe ‘almostunbridgeable’ gapbetweencollective consciousnessandthecollectiveunconscious. Itseemstomethat this is a tellingdescriptionof themalaiseof thepresent time,and Ishall be referring to cultural artefacts and thework of various artists bywayofillustrationofthethemeofthisconferenceandthecommentsthatJunghastomakeonthecreationordestructionofmeaning.

Biographicalnote:

PhDCandidate,CPS,UniversityofEssex;SAPProfessionalMember

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LawrenceAlschuler

Title: The Politicsof Re‐enchantment: Political Islamasan ‘UnconsciousReligion’



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Abstract:

FollowingJung’sseminal ideasinTheUndiscoveredSelf,EdwardEdinger,in Ego and Archetype, designates as “unconscious religion” thepsychological role played by political movements when religiousinstitutions cease to provide containers for the spiritual strivings ofindividuals. This couldaswellbe called“false re‐enchantment.” I includeIslamism,alsoknownaspoliticalIslam,asapoliticalmovement.Edinger’sdescriptionofunconscious religionclosely resembles the experienceofayoungBritish‐bornMuslim,EdHusain,inTheIslamist:WhyIJoinedRadicalIslam in Britain, What I Saw Inside and Why I Left. In this paper I traceHusain’spathfromfalsere‐enchantmentbypolitical Islamtogenuine re‐enchantment by Sufism. Edinger envisages four possible alternativeconsequences for the individual whose church ceases “to carry theprojection of the Self:” adherence to an unconscious religion, inflation,alienation,andindividuation.Unexpectedly,IfindinthecasestudyofTheIslamist that Husain experiences all four possibilities in sequence. Thepaper concludes on a note of optimism in that Husain abandons hisfanatical“reverence”forIslamismasanunconsciousreligion.

Biographicalnote:

RetiredProfessorofPoliticalScience,UniversityofOttawa,Canada

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MaryannBarone‐Chapman,DipPsychUKCPReg.MSc(BAP‐JA)

Title:DisenchantmentWithTheUnionofOpposites

Abstract:

The rise in singleparentparenting in conjunctionwitha rise in infertilityratesandanincreaseintheuseofAssistedReproductiveTechnology(ART)byolderwomenleadmeto identifyanarrative shift inwomenatmidlifethat I coined as a pregnant pause1 . My PhD research engages withunconscious processes, individual and collective complexes, made up ofimagesandideas,gatheringemotionaltonearounddelayedmotherhood.

Iftechnologynowstandsinfor‘other’itiseasytoseehowariseindivorceratesandafallinthenumberofmarriagesbetween1972‐2004,coincideswithanincreaseddropinfertilityratesinthesameperiod2.Thistranslatestoaforecastthat22%ofwomenborn in1990or later in theUKwillnothavechildren(ibid).

Has scientific medicine cut us off from experiencing the body throughfeelings and emotions 3 ? What is the culture saying that cannot beexpressed another way? What opposites have been held in tensionawaitingatranscendentsymbol,suchasthearchetypeofthechild?Whereisshadow?Isre‐enchantmentwithaunionofoppositesalogicaloutcomeforthesoul?

Jungiancanonhasadialectictraditionofaddressingoppositionalpolaritiesas if theywere seekingunion. Jung’spreference for genderingoppositeshasmade processes of thinking and feeling part of gender performance,relegating animus to a denigrated position and anima to an exaltedposition. Iproposethis isthe intersectionofconvergenceanddivergence

1Barone‐Chapman,M. (2010) “Pregnant Pause Procreative desire, reproductivetechnologyandnarrativeshiftsatmidlife” inBody,MindandHealingAfter Jung,EditedbyRayaA.JonesLondon:Routledge2Dixon&Margo(2006))PopulationPoliticsTheInstituteforPublicPolicyResearch(UKthinktank,ChrisPowellChairman)3Redfearn,J.(1985)MySelf,MyManySelvesLondon:Karnac



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betweenJungianandQueertheories. Bothvalueemergenceandfluidityasaprocess towardbecoming.Purposeandmeaning in Jungian thoughtcomes fromadialogueofopposites, consciousandunconscious,but toooften the principle of ‘masculine’ and ‘feminine’ is concretized as an“ought” and “is”4. This is where Queer theory diverges from Jungiantheory in its’ use of discourse analysis and linguistics as a rhetoricaldialogueaboutgendertoanalysetheuseofwordsformeaning,aswordsindicate(gender)performance.

Queer is in effect theandrogyne concluding Jung’salchemicalopus. Theproblematicofthisopus istheassumptionoftheheterosexualityofaSolKing and a LunaQueen. Through case examples and an overview ofmyresearchatCardiffUniversitySchoolofSocialSciences,Iraisethequestionofhow the ‘technologicalunconscious’5hasacculturateddisenchantmentwithaunionofopposites,creatingaSolQueenandLunaQueenindelayedmotherhood.6

Biographicalnote:

Maryann Barone‐Chapman, MSc.(BAP‐JA), Dip Psych is an AnalyticalPsychologist and member of the Association of Jungian Analysts. HerDoctoral studies at Cardiff University’s School of Social Science involveexplorationsofwomen’sunconscioususeof theirbodies andhow theseinterface with complexes of the collective unconscious. Previouspublications include “Pregnant Pause: Procreative desire, reproductivetechnologyandnarrativeshiftsatmidlife”inBody,MindandHealingAfterJung,EditedbyRayaA.Jones2010London:Routledge,“TheHungertoFill

4Hume,D.(1740/2003)ATreatiseofHumanNatureMineola,NY:Dover5Rutsky,R.L.(1999)Hightechne:artandtechnologyformthemachineaesthetictotheposthumanMinneapolis,MN:UniversityofMinnesotaPress

anEmptySpace:aninvestigationofprimordialaffectsandmeaningmakingprocessesinrepeateduseofART”(2007,JournalofAnalyticalPsychology:52:4)andiscurrentlypreparingachapterforabookonAlchemyeditedbyDr.DaleMathers(IAAP).MaryannhasaprivatepracticeinLondon.

HelenaBassil‐Morozow

Title:‘HeMadeMeDoIt’–Enchantment,theTricksterandtheTherapyofDisorderinContemporaryComedy

Abstract:

Tricksters are often presented in contemporary film as enchanting andmesmerising creatures, causing protagonists to lose control over theirbodies, minds and lives. The trickster’s task in narratives is to dragprotagonists through a series of transformations, which involve pushingthem over the threshold and into the liminal zone, then guiding themthroughtheliminalzone,and,finally,restoringtheir‘normality’byshovingthemovertheboundaryandintotheworldof‘reality’.Forthedurationofthe liminal period protagonists have either none or limited control overtheirmindsandbodies. Theyare ‘possessed’by the tricksterwhomakesthem do stupid things against their conscious will and moral principles.They have crossed the boundary between fantasy and reality; betweenconsciousness and the unconscious. Using clips fromAte de Jong’sDropDead Fred (1991), Chuck Russell’s The Mask (1994), Peter Segal’sAngerManagement(2003)andPeytonReed’sYesMan(2008), Iwilloutlinethetransformative process through which the protagonist is guided by thetrickster.

Insomecontemporary comedies,the controversiallytherapeuticpurposeofthetricksterprincipleisstatedopenly.Inseveraltricksterfilms–amongthemYesMan (2008) and AngerManagement (2003) – the professionalwho is supposed to be the specialist on personal problems is actually acheeky charlatan and amesmerist who turns the life of the protagonistupside down and then renounces responsibility for his actions. Thesetrickstersplaytheroleofcharmingbutdangerous‘psychotherapists’.They



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healbyirritatingthewoundanddrivingthepatienttothepointofcrisis(orcatharsis). After catharsis arrives the denouement – time of reflection.Trickster’stherapyisthetherapyof‘facingthetruth’basedonthecarelessexposure of repressed psychic material. Reckless as it is, this kind oftherapy ‘healsthesplit’andmakesthe isolatedprotagonistconnectwithothers.

In trickster narratives, the ‘therapeutic’ disorder, brought about by thecrossingoftheboundarybetweenconsciousnessandtheunconscious(aswellasbyrejectionofthesocietalrulesand‘accepted’formsofbehaviour)symbolises transformative de‐normalisation (or de‐normalisation for thepurpose of transformation). The turbulent change acquired during theliminalperiodisincorporatedintoeverydayexperiencesandthenusedforfurtherdevelopmentandprogression.

MarybethCarter

Title: Spontaneous Waking Visions: The Experience of Psychic andTranspsychicPhenomena

Abstract:

This paper explores the experience of spontaneous waking visions andtheirrelationshiptotheindividuationprocess.SpontaneouswakingvisionswereaninterestforJungasearlyas1919atthebeginningofhiscareer.Inhisview,spontaneouswakingvisionsarenotassociatedwiththeperson’sego‐complex.Heproposedthattheyhavetheirownunconsciousmaterialthat incubates for some time. Due to the energyof the incubation, theyeventuallyproject intospaceandareperceivedas iftheyweretheirownobject,becausetheperson’sego‐complexhasnotyetassociatedwiththeautonomous complex from which they came. Later, in 1948, Jung’sviewpoint expanded to include the perspective that some spontaneouswakingvisionsmaybemore than justpsychological innature.He statedthatetherealbeings,atypeofwakingvision,probablyhavesometypeofsubstantiality that emerges from an underlying transpsychic reality thatconnects with the psyche. From this perspective, spontaneous waking

visions fall into two categories: eruptionsofunconscious projections intospacethatdonothavesubstantialityandthosethatdo.

Bothtypesofvisionexperiencesarenuminousandengendermeaningforthosewho experience them.Thatmeaning iseitherdefendedagainstorwelcomeddependingonwhetherthenuminousenergyandtheimagesareexperienced as positive or negative. When it is negative, it may lead topsychosis.Whenpositive,itisoftenadeeplyfeltreligiousexperience.

Even so, Jung’s view was that modern humanity would generallyexperience spontaneous phenomena as “dreams and fantasies andneurotic symptoms…andwoulddevalue them.”Washe right?Thispaperexplorestheexperienceofwakingvisionsincontemporarylife,theirroleinincreasing conscious relatednessbetweentheegoandtheself,andtheirdynamism for transformation, which helps to propel the individuationprocess.

Biographicalnote:

ClinicalIntern,C.G.JungInstituteofLosAngeles;DoctoralCandidate,Ph.D.ClinicalPsychologyprogram,PacificaGraduateInstitute

PhilippeDauphin

Title:Jungasre‐enchantmentinNewAgereligion

Abstract:

EversinceMaxWebercoinedhisfamousconceptofdisenchantment,thediscourse on the role of religion in the modern society has focused oneitherprovingordisprovinghishypothesis.However,inrecentyearsithasbecome increasingly clear that the use of notions like disenchantment,secularization and rationalization as absolute, fixed terms does notadequatelyreflectthepositionof religionandthe spiritual inthepresentage. Concepts like secularization and disenchantment have proven to beneitheridenticalnornecessarilyrelatedtoeachother.Andwhileitistrue



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that (especially in Europe) there has been a rise in skepticism aboutreligion and disengagement from institutional churches, this does notmean that the role of the spiritual in the individual lives of people hasceased.

Religionhas retreatedmoreandmore intotheprivatesphereandanewsense of spirituality and the sacred has emerged. Nowadays, for many,religious institutions are considered to be false, and bricolage (takingwhatever suits fromavarietyof traditions)dominatesas anew religiousand spiritual trend. Due to deinstitutionalization, religion has becomemore fragmented and it increasingly serves as a ground for thepreservation of individual identity. Religion has come to mirror aconsumer’schoice:while inthepastGodchoseus,nowwechooseGod.Andalthoughweshouldbecarefultoapplythistheoremtoallestablishedreligion, it does poignantly characterize a movement like the New Age,whichJunginfluenceddecisively.

Regarding Jung, his concept of synchronicity has been recognized as apersonalattemptat re‐enchantment, and it isprecisely this concept thatNew Age heralds as a fundamental law of nature. For New Agers,synchronicitythusservesasanotherwelcomeaidinclaimingtheessentialanalogybetweenphysicsand spirituality,which finds itshighpoint in thecelebration of quantum mechanics as proof for a variety of para‐psychological beliefs. Furthermore, New Age tends to interpret Jungianterms very loosely, and sees individuation and archetypes as permits tochoose any God and identify with it as long as it benefits the inner,psychological health. Jung’s own frequent warnings about the inherentdangersoftheunconsciousaretherebyignored,asareotheraspectsofhisthoughtandwritings.

This paper therefore attempts to look at the use of Jungian notions,particularlythatofsynchronicity,andthatofJung’sfigureasmeanstore‐enchanttheworldviewinNewAgethought.ThedegreetowhichtheNewAge is correct in its assessment and use of Jung is of course anotherquestion,butitreflectsalargepartofJung’sculturalheritage,especiallyin

thelightoftheequaloppositionoftheNewAgetowardswhatisviewedasthecurrentdominantideology:scientificmaterialism.

Biographicalnote:

Independentresearcher

MalcolmDavy‐Barnes

Title:TheEnchantmentsofDr.Hofmann

Abstract:

Walking in the Swiss countryside a young Albert Hofmann (1906‐2008),experiencedanumberofmysticalmomentsthathecalled‘enchantments’.He wrote of “everything appearing in an uncommonly clear light; thespringforestradiatedinthesplendourofapeculiar,heartfeltbeauty,asifitwishedtoencompassmeinall its glory”.SuchexperiencesgaveAlbertthedesiretostudythestructureandessenceofthematerialworld;whichhesoughtthroughacareerinresearchchemistry.AfterstudyinginZurich,he specialised in the medicinal constituents of the plant world at theSandoz laboratories in Basel. In 1943 whilst in the course of systematicresearchforacirculatorystimulant,he‘accidentally’discoveredthevisioninducing capabilities of his working compound; LSD‐25. A series of self‐experimentsfollowed.Theseshowedthatitwasapsychoactivesubstancewithextraordinarypropertiesandpotency;whichprovidedaperceptionofaseeminglydeeperrealityandpromotedafeelingofonenesswithnature.

This presentation will look at Jungian perspectives of the psychedelicexperience and introduce some of Dr. Hofmann’s own philosophicalwritings which may contribute to an understanding of the nature ofenchantmentandre‐enchantment.

Biographicalnote:



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Malcolm Davy‐Barnes works as a Lead Adult Psychotherapist in an NHSMental Health Trust. He is registered with the UKCP Council forPsychoanalysisandJungianAnalysis.HegainedanMAwithdistinction inJungian & Post Jungian Studies and later taught on the scheme at theUniversityofEssex,asaFellow

TerenceDawson

Title: The Perils of Enchantment: Re‐Reading E. T. A. Hoffmann’s ‘TheSandman’

Abstract:

Allenchantment isaformofpossession: itdescribesacondition inwhichindividuals find themselves without having consciously sought it and yetfromwhichtheyexperiencenodesiretobefreed.Itcaninvestaperson’slifewithsignificance(love,religiousbelief);butitcanalsobringaboutsuchamassivechangeinthepersonalitythattheindividualeffectivelybecomesa different person (revenge, fanaticism). Few writers have explored thetension between these two opposite forms of enchantment moreintriguingly than the German Romantic writer E. T. A. Hoffmann (1776‐1822). ‘TheSandman’ (1816) isonehisbest‐known stories. This ispartlybecause in late nineteenth‐century France it gave rise to two perennialfavouritesoftheballetandoperarepertoire:Delibes’Coppelia(1870),andone of the self‐contained acts of Offenbach’s Les Contes d’Hoffmann(1881).Andpartlyowingtotheenormous impactoftheshortbutcrucialsection that Freud devoted to it famously in his essay on ‘The Uncanny’(1919).

Oneof themost interestingaspectsof“TheSandman” is itsdepictionofhowachildhoodtraumaisreactivated,bringingaboutaviolentchange inthepersonalityofthemaincharacterwhich leadsinexorablytohisdeath.Small wonder that Freud chose to write about it: he was interested,however,onlyintheshortsectionofthenarrativeaboutthesandman.He

had no interest in the much longer section about the mechanical doll,Olimpia, a selectivity for which a great many psychoanalytic critics havelong taken him to task (e.g. Wright, 1984, 146). Even so, rapidlyapproachingitscentenaryyear,hisessayon“TheUncanny”continuesnotonly todominate literarydiscussionabout this textbutalso to influenceon‐going debate about the uncanny. Somewhat surprisingly, apart fromRayaJones(2010andforthcoming),whohasexploredaparallelbetweentheuncannyandthenuminous,therehavebeenfewmajorJungian/post‐Jungiancontributionstoeitherofthesedebates.

Even so, “The Sandman” cries out for such an approach. Like many ofHoffmann’stales(e.g.“TheGoldenPot”,oneofJung’sfavouritesandwithwhich it has often been contrasted), “The Sandman” rests on a tensionbetweenopposites. Inthispaper Itakeapost‐JungianPerspektivtosomeofthestory’sdefining issues:thetensionbetweenacrediblesocialworldand the world of the imagination, Nathanael’s various forms ofenchantmentbyCoppola,Coppelius/thesandman,andOlimpia,thenatureof the fear he experiences on meeting Coppola/the nature of hisfascinationwithOlimpia, the significanceof the twoopposite theoriesoftheimaginationproposedbyNathanaelandClaraandhowtheserelatetoa theoryof literary creativity.Myobjective isnotonly to indicatehowapost‐Jungian approachmight contribute to current discussion about thistext, but also to draw out the theoretical implications of Hoffmann’sexplorationoftheperilsofenchantment.

Biographicalnote:

TerenceDawsonisanAssociateProfessorofEnglishLiteratureatNTU,Singapore.HeistheauthorofTheEffectiveProtagonistintheNineteenth‐CenturyBritishNovel(2004),andwithPollyYoung‐Eisendrath,co‐editorofTheCambridgeCompaniontoJung(1997;2nded.2008).

StephenDiamond,PhD



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Title: UFO’s, Close Encounters, and the Cry for Meaning: Jungian,ExistentialandReligiousReflectionsonthe"FlyingSaucer"Phenomenon

Abstract:

C.G. Jung once said: "Man cannot stand a meaningless life." Here, hepresagesandechoesexistentialanalysts likeOttoRank,ViktorFranklandRollo May. Psychologically speaking, enchantment is synonymous withmeaning:Disenchantment isatypeofdisillusionment,andpertainstoanexistential loss ofmeaning, i.e., meaninglessness. In 1958, the year Jungcelebrated his 83rd birthday and three years prior to his death, hepublished a highly controversial work about UFO’s, which at that timewerepopularlyreferredtoas"flyingsaucers."LatertitledFlyingSaucers:AModernMythofThingsSeenintheSky(PrincetonUniversityPress,1979),Jung’s concern as a psychiatrist was less whether or not these UFO’sobjectively, physically or materially exist than with their subjective,phenomenological inner reality, personal and collective psychologicalmeaning and spiritual significance.There is no doubt that the direct experience or "close encounter" withUFO’s is subjectively similar to other miraculous events recorded inreligious history, like Moses seeing the burning bush on Mt. Sinai,visitationsbyangels, ghostsora god’sphysicalmanifestationon Earth. Iwould argue that, in this scientific, rationalistic, materialistic age ofdisenchantment, we need, even crave such dream‐like visionaryphenomena:UFO’s,whatevertheyreallyareorarenot,fromwhereverthecomeand thepurpose, if any,of theirpresence, remind us that there isstillmuchwedon’tknowaboutourselvesandourenvironment.Thattherearefargreaterpowersatplayintheuniverse,forbetterorworse.Andthat,luckily,weare still capableof experiencing something that liftsusoutofour everyday, mundane, ordinary, banal reality and reminds us, of onlymomentarily,whatitmeanstobefully,ecstaticallyaliveinauniversefilledwithbeauty,mystery,terror,dangerandwonder.Indeed,itispreciselytheprofoundly mysterious and mythic nature of UFO’s that, like dreams,makes them so psychologically powerful. As with all natural or

metaphysical phenomena, once science dissects, analyzes andmechanistically explains such mysteries, their numinous, spiritual,potentially healing power is deadened or lost. Like religion, faith in therealityofUFO’sprovidessomethinggreaterthanourselvestobelieveinforthose in desperate need ofmore enchanted, spirituallymeaningful lives.Today, more than fifty years since the original publication of Jung’spsychologicalstudyofUFO’s,thisenigmaticmysteryremainsbothvitalandfascinating: If UFO’s are objectively real, what does their persistingpresence on this planet signify? And, if they are not real in any physicalsense, mere mirages, misperceptions or misinterpretations, fantasticfigments of our fertile, wish‐fulfilling and meaning‐making imagination,whatdoes this sayaboutus? In thispaper, theauthorponders theUFOphenomenon from Jungian, existential and religious perspectives, in aneffort to discern its archetypal and contemporary psychospiritualsignificance.

Biographicalnote:

Clinical and Forensic Psychologist, Los Angeles; Co‐founder and Director,ExistentialPsychotherapyCenterofSouthernCalifornia

StephenFarah

Title:ApocalypticPremonitions:AJungianPerspective

Abstract:

Shortlybeforehisdeath,Jungspokeofacomingapocalypticera:the ‘lastfifty years of humanity’. The fiftieth anniversary of Jung’s death is anappropriatetimeto contemplatethenatureofthat intuition,toexaminethe synchronisticmanifestationof theapocalypticmythat this timeand,further,toconsidertheseinlightofthedisenchantmentofmodernityandthefailureoftheprojectofre‐enchantment.



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The Lacanian philosopher and popular intellectual, Slavoj Žižek, in 2010 published the book, LivingintheEndTimes,addressingwhatheseesasthecritical state of the global community. The Mayan calendar ends on 21December,2012,andtheNewAgemovementofMayanismhascometodefine this date as a turning point in human evolution. VariouscommentatorsdescribeiteitherasArmageddonor,morecommonly,asatransformation inhuman consciousness; eitherway,a timeof revelation(Apokálypsis:liftingoftheveil).

Thefirstdecadeofthetwenty‐firstcenturyhasseenanumberofdisasters,bothman‐madeandnatural, includingbutnot limitedto9/11(2001);theglobaleconomiccrashof2008;theSumatra‐Andamantsunami(2004);theHaiti earthquake (2010); the Gulf of Mexico oil spill (2010); HurricaneKatrina(2005);theSichuanearthquake(2008);cycloneNargis (2008);theEyjafjallajökull volcanic ash cloud (2010); and the Japaneseearthquake/tsunami/nuclearradiationdisaster(March2011).Ithasbeenadecade of social and political turmoil, with the emergence of religiousfundamentalism the single biggest factor in the global political andideological conflict. In addition to the rise in global terrorism, we havewitnessed the invasion by the West of a number of sovereign MiddleEastern countries, increasing human rights violations and,most recently,mass uprisings across these regions historically ruled by monarchies ordictators.Thedecadehasseenanunusuallyhighnumberofcinematicandtelevision releases dealing with the apocalyptic theme, indicative of theunderlyingapocalypticfascinationevidentintheglobalzeitgeist.

From Y2K to 2012, from Osama to Obama, the apocalypticmyth loomslarge in the collective psyche. It expresses the depth of ourdisenchantmentwiththelatepost‐modernworldandabreakdowninthesymbolisationprocess. TheoppressionoftheLacanianreal is increasinglyapparent. The apocalyptic myth, being synchronisticaly manifest, is, Iwouldsuggestisadeeplyfeltneedforre‐enchantmentandanewsymbolicorder, a symbolisation thatmust accommodateWeber’sdisenchantmentand the excesses of instrumental rationality, the exponential growth oftechnology, the information explosion and the religious backlash against

post‐modernity evident in the world in our time. At the end of our firstdecade of the twenty‐first century we might say that the soul, tired ofmodernman’sineptitudeforfindingit,has,asJungintuited,takenmattersintoitsownhands.

In this paper I will investigate contemporary apocalyptic myth in itsprincipal symbolicandsynchronisticmanifestationsoverthepastdecade,contextualising itssymbolswithinthebroaderthemeoftheapocalypse inclassicalmythologyandwesternmysticaltradition.Myaimistoilluminatetheeffectsandaffectsofdisenchantmentandaskwhethertheseedsofre‐enchantmentareembeddedinapocalypticmyth.

Biographicalnote:

MAStudent,JungianandPost‐JungianStudies,CPS,UniversityofEssex

LeslieGardner

Title:The‘enchanted’object–howisit‘real’?ReactionstoJung’sessay‘FlyingSaucers’

Abstract:

ReflectingonwhatisstartlingaboutJung’sessay‘Flyingsaucers’Itaketheopportunitytotalkaboutwhatanenchantedobjectormagicalobjectisinthecontextofhisparadoxicalsenseofreality.Junginvestigatesthevalueof empirical proofs in considering an object like UFOs, in its physical,religious,psychologicalandaestheticregisters.

Infact,the‘romantic’orUtopianattributesbothNorthropFryandFredericJamesonrefertointheirdiscussionsofthescience‐fictionmodeissalutaryin considering this theme and in grasping the nature of the form thatJung’s essay takesas it explores this speculative figurewith its consciousandunconsciousaspects.



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Jung’scritiqueofwhatareonthefaceofitirrationaltestimoniesincludingvisionsanddreamstothesightofUFOsgloballyandinalltimes–presentlyfromNASAtoisolatedfarmers‐takesJungintotherealmofassessmentofcriteriaformakingjudgmentsabout‘fact’.Aswithotherenchantedobjects,theUFOhasfeaturesofwish‐fulfilment,anditshumanwitnessesstraintoarticulate a ‘true’ metaphysical reality using scientific terminology andproofs. Jung intends that this essay will transform our perception ofexternalreality.

Biographicalnote:

LeslieGardner,PhD,UniversityofEssex, contributeda chapterto ‘Psycheand Imagination’ (Routledge 2008), and co‐edited with Luke Hockley‘House: the wounded healer on television’ (Routledge 2010), and haspublished in The International Journal of Jungian Studies. She is aninternationalliteraryagentandonExecutivecommitteeofIAJS.

MichaelGlock,PhD

Title: Pseudologia Fantastica, Poetic Psychology: A Reflection ofEnchantmentThroughaPsychologicalPoeticsofIllusion

Abstract:

Truer illusions are moments of enchantment that we may witness inliterature,art,filmandculturalconstructions.DrGlocksuggeststhatthesemoments of enchantment are what the Gnostic’s regarded as sacredsparks falling from the skies. Moments of truer illusion function as thedivine coming forth from the cold depths of the cultural unconscious.Glock suggests, that in our current cultural climate these moments ofenchantment are truer illusions, psychologically identical to split‐offculturalunconsciouscontentsmovingtowardsconsciousness.

Narrativesthatchartastorybyfocusingondefiningmomentscanalsobeviewedasaformoffiction,nomatterthefacts.Definingmoments,bothsimpleandnuminous,combinedwithspecificandhistoricevents,become

through memory, embellished with fantasy and confabulations. Thesememories ultimately become cultural constructions, literature and films,which themselvesbecomeenhanced realitiesandaltered interpretationsofpasteventsmitigatedbythenarrativeexperience.Anauthor,apoetoffictions,hasthetask,ofbothforminganddeformingimagesandstoriestoarriveatsomethingoftheirenchantingessence.Eachauthorhungersforsome inherentpatternordesign that resonatesauniversalorarchetypalsignificance.Thenotionthatfictionsaresignificantlypsychologicalandcanoffer insight intopsychicdepthsproduces truer illusions, and,often theyare more significant than reality itself. They contain more psychicsubstance which reverberates and enchants long after the ‘creator’ hasbeenforgotten.

Two key ideas will be explored: authors, poets and writers areconspiratorially inclined because they form and deform images, whichresult in stories becoming restructured facts. The resulting fictions thusbecomemoreclosetorealitythanwhatweknowastruereality.Theotherideaisthatthepsycheitselfasrevealedbythepoet’ssoul,isnotonlytheresult of creative genius, which has an independent voice, but that thisvoicedemandstobeheardforthesakeofthesoulintheworld.

DrGlockwillpresentafantasticstorythatdemonstratesanaspectofwhathe calls truer illusions. The revelation of truer illusions, is in itself therevelationor insight into thedivineand into thenatureof theSelf, (theunconscious).ItistheGnosticspark,thesparkofknowledge,whichasthetransforming agent produces a move towards wholeness. These storiesand ideas resonatewiththeuniversalandarchetypalpatternsofongoingtransformation. Wisdom is not just a secret or special knowledge aboutsomething.Wisdomisanontologicalwayofbeingintheworld;itisawayofinhabitingtheworld.Itiswisdomtheworldneedsnow.

Biographicalnote:

MemberIAJSandJSSS(Boston)



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PhilGoss

Title: ‘The sleeping sublime’ – Wordsworth, and the search for thenuminousinthecityandthecountryside

Abstract:

In this presentation I will consider how Wordsworth’s notion of ‘thesublime’, as a version of the numinous, might offer a version of ‘re‐enchantment’ of the landscapes of the 21st century, from the preservedspectacular rurality ofWordsworth’s English LakeDistrict through to theever changing cityscapes of the world. Wordsworth’s intuition of thepresence of “A motion and a spirit that impels, all thinking things, allobjectsofall thought,and rollsthroughall things”willbeparalleledwithJungian notions about how the numinous operates through theunpredictableandmysteriousmovementsoftheself.Iwillsuggestthatweneedtogetusedtothe ideathatwhatgenuinelyenchantstheworldwelive in is also something which most of the time sleeps within us. ForWordsworthwhenthis ‘slumber’ofthespiritbecomessomethingweareconscious of then we can, conversely, be ‘awake’ enough to noticemanifestationsofthesublimewhenitchoosestoshowitself,whetherthisbe‘rightoutthere’intheruralwilderness,‘outthere’inthebuildingsandhubbubofthecity,or‘inhere’inourreveriesathome.

Theapparentimpossibilityofgraspingthesublime,whereasWordsworthputs it, the "mind {tries} to grasp at something which it can makeapproachesbutwhichitisincapableofattaining"hasechoesofthewayinwhicharchetypal influencesmightdrawustowardsillusionsofperfectionorwholeness.Inthisrespectthedanceofthemindwiththesublime,“theburdenofthemystery”bringspotentialdangerswithit,perhapsreflectedin how the despoiling of the natural world reflects disappointment anddisenchantment not just with our grasp for the sublime ‘out there’, butalsoinourclosestrelationships.InthisrespectIwillalsomakelinkstomythinkingonnegativeanima/animus(orthanima/thanimusasItermthem)and how the ways male/female and masculine‐transcendent/immanent‐

femininebinarysplitsmaycreateblockstousexperiencingthesublimeinourproblematicrelationshiptothenaturalworld.

Biographicalnote:

Member Association of Jungian Analysts (London); and I.A.A.P. I.A.J.S.member; Senior Lecturer Counselling & Psychotherapy, University ofCentralLancashire

ChrisHauke

Title:FacingOurSelf:TheEnchantmentoftheFaceinFilmandArt

Abstract:

Amongstmany other innovations of Freudian psychoanalytic techniques,Jung rejectedthecouchandchosetosit face‐to‐facewithhispatientsashepreferred to see the expressionon their faceandhewanted them tosee his. Faces can communicate without the need for speech. Withoutwords, faces resonate different meanings in relation to the context inwhichweviewthem.Theportrait‐drawn,paintedorphotographed‐hasdominatedthevisualmappingofour culturalhistory.Rembrandtpaintedself‐portraitsthroughouthislife,offeringusaglimpseintohissoul‐orourfantasyofone.Jung’sfacewasphotographedthroughouthiscareerbutitisthetwinkly‐eyedfaceofthewiseoldman (byKarshofOttowa)that isthemostfamiliar.Jungasayoungmanisnotsoeasilyrecognisable.Inthe cinemaespecially, thehumanface reachesout largerthan lifeandcantellastoryallby itself.Onefilmdirector said, ifgiventhechoice,hewouldprefera close‐up shotof SteveMcQueen’s face to any landscape.This presentation will explore shifts in the enchantment and re‐enchantment of the face whether it appears as acceptable as that ofMarilynMonroe,asunacceptableasTheElephantManorasunreadableasLeonardo’sMonaLisa.Usingfilmclipsandstillimages,ChristopherHaukewillexploreboththe impactofthefaceandofface‐to‐faceencounters inthelightofJung’spreferenceandinsight.



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Biographicalnote:IAAPanalystandSeniorlecturer,GoldsmithsCollege,UniversityofLondon

DavidHendersonTitle:Flirtingwithre‐enchantment:animaandobjetpetita

Abstract:

Peopleareoftendisenchantedwhentheyarriveforpsychotherapyandareseeking re‐enchantment. The flirtation with re‐enchantment can besimultaneouslyaresistancetoanalysisandaspurtoanalysis.Thepsycheisbeing animated by something outside of consciousness that is in turnsmaddeningandenlivening.

Thispaper isanexplorationofsimilaritiesanddifferencesbetweenJung’sconceptofanimaandLacan’sconceptofobjetpetita. Jung‘sanima isatplay in a proliferation of images. Lacan chose the concept of the objectpetita precisely because it could function like an algebraic sign. In thetheoryobjectpetitahasarangeoffunctions.Theanimaisalinkbetweentheegoandtheunconscious.Theobjetpetita relatestothefantasyofarestoredlinktotheunsymbolizedReal.Animahasthepowertopossessorinflame consciousness. The ego is animated by an image that promisesexcitement and fulfilment. Objet petit a is related to jouissance and toanxiety.Theobjetpetitaexistsbetweenthesubjectandthereal.Itisthecauseofdesire.Bothconceptsactaslinksbetweencomplexandprimitivestates ofmind. For Jung the anima “sums up everything that aman cannevergetthebetterofandneverfinishescopingwith.”Encounterwiththeanimaisthe“masterpiece”ofindividualdevelopment.ForsomeLacanianstheobjectpetitaistheanalyticobject.

Is re‐enchantment something that can be chosen or pursued by aconscious decision? Is re‐enchantment by its nature a gift or a demandfrom the unconscious? Are there inbuilt critical elements in anima andobjetpetitawhichcanlimitorcorrecttheirdangerouspotential?Towhat

extend do anima and objet petit a leave one open to exploitation bymerchants of re‐enchantment? Can these concepts help us think aboutthe anxious flirtationwith re‐enchantment in the analytic session and inculture?

Biographicalnote:

AssociationofIndependentPsychotherapists–psychotherapist;CentreforPsychoanalysis,MiddlesexUniversity,London–seniorlecturer

BirgitHeuer

Title:ToBeorNotBe.Body,AnalysisandtheRe‐enchantmentofReality

Abstract:

Thispaperaimsatare‐enchantmentoftheanalyticclinicinthecontextofaprocessthatbestowsasimilarblessingontheverythenatureofreality.This canbetracedthroughametaphoricalemergenceoftheDivinefromwithinempiricalscience,ahitherto‐inmyview‐inconceivableideainthephilosophy of science. Re‐enchantment here arises via a shifting meta‐paradigmatic worldview, a process of epistemological flux from apostmodern, analytic stance to a post‐postmodernhenadic outlook. Theterm henadic, meaning ‘one’ in Greek, originates in quantum logic anddenotesacomplexstateofunity.

Mythemewillbedevelopedintwoverydifferent,yetrelatedareasoftheanalyticclinic:Oneconcernsparadigmaticinquiryinclinicaldiscourse,theothertheclinic’sreception,todate,oftheexperienceofembodiedbeing.Fortheformer,Ishalladdresstheepistemologicalbasisofclinicalpracticewith regard to the underlying ‘givens’ a priori to the clinical hour. Atpresent, thediscourseof theanalytic clinic (clinicalpapers in journals, atconferences, clinical activity in analytic training and supervision) lacksreflection on the dimensionof its givens: Kuhn’s ‘paradigma’, Foucault’s‘epistème’, Polanyi’s ‘indwelling’. Whilst such inquiry operates in thecritical postmodern tradition, in this paper it is intended as a stepping



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stonetowardspost‐postmodernism.Psychoanalysis,asadiscipline,has,ofcourse, engaged with epistemology. Its clinic, however, needs clearerawareness of how both its subject and activities are conceptualizedthrough an underlying paradigmatic gaze informed by concepts ofpathology.Thelattercouldbeamelioratedbyaclinicaloutlookbasedinapost‐postmodern view of reality, able to conceptualize its subjectshenadically,throughtheeyesofloveandinrelationtotheirstrengths.

Over the past thirty years, the analytic clinic has extended itsacknowledgement of the body from symbolic readings to more directapproaches such as dance‐movement therapy. My paper draws out ahithertoneglected, thirdaspect: theexperienceof embodiedbeingdoesnot, to date, feature in analysis’ reception of the body. Embodiedbeingbringswith ita qualitythat is fundamentallydifferentfromcreativeself‐expression or archetypal interpretations of bodily experience. As being‐experiencereliesonresonance,Ishallalsoarguethatthislinksittoaformof reasoning,post‐postmodern style,whichbeing‐experience shareswiththemysticalapproaches.Resonancebased,softreasoningcanbeshowntoemerge from a reading of the very nature of reality that it is currentlypresentedbyquantuminformationtheory.Thislatteraspecttiestogetherthepaper’schiefconcernsmentionedabove:Theexperienceofembodiedbeing and paradigmatic inquiry in the context of a post‐postmodern re‐enchantmentofreality.Analysisemergesenrichedclinicallybyputtingthecapacity for embodied being on the map, whilst paradigmatic inquiryfostersepistemological fluxboth intheclinic’sreceptionofthebodyanditsrenderingofthenatureofreality.

Biographicalnote:

Memberships:JungianAnalyst,BritishAssociationofPsychotherapists,Member.Doctoralcandidate,CentreforPsychoanalyticStudies,UniversityofEssex

Dr.GottfriedM.Heuer

Title:TheSecretFunctionofBeauty:APost‐JungianApproach

Abstract:

“Theessenceoflifeistheexpressionofbeauty.”Hafiz(14thCentury)

Starting‐pointforthereflectionsofmypresentationistherecentworkofBirgit Heuer on the development of a post‐postmodern philosophy.Accordingtothatperspective,thepreviouscenturywaspossiblynotonly–in termsof the scaleofhumanmisery –oneof thedarkest inhistory, italsogaveusmodernityandpostmodernity.Bothofthese, intheircriticalapproaches,reflecttheeventsoftheirtime.OnthebasisofM.Epstein’s—who coined the termpost‐postmodernism,writing that it “witnesses there‐birthofutopiaafteritsowndeath”(1997)—andB.Heuer’sthoughts,Iwanttogobeyondthepostmodernwithafocusonthesecretfunctionofbeauty.

As if referring to the above take on the last century, the German filmmaker Edgar Reitz observes that “we have grown up in an age thatmistrusts beauty” (2004). The core of my presentation is a criticalreflectiononthisverysituationinaculturethat,basically,seemstobeatwarwithbeauty:towhatextentmightitbepossibleto“resurrectbeauty”,as it were, and in the process contribute to healing the wounds of thepast? Can we leave modernity and postmodernity behind and dare torestore, re‐enthronebeauty in itsproperplaceby consideringwhether ithasacontinuingfunctionincurrentandfutureconcerns?

I shall reflect on previous attempts to capture the ineffable mystery ofbeautyfromevolutionaryaswellaspsycho‐social,philosophical,scientificandspiritualperspectives.Focussingspecificallyonthefateofbeautyoverthelast100years—fromMarcelDuchamp’spissoir(“Fountain”,1917)toRichardHamilton’srecent“ShitandFlowers”(2010)—Ishallarriveatanaffirmativeanswertothequestionsposedabove.Inthissearch/questforacontemporary place and function of beauty I am turning back to the“wordsofGod” in theOldTestamentabout the rainbowHe set into thecloudsasacovenant(Gen.9:12‐13), inordertoarriveatarecognitionofthe secret function of beauty that lies in its power to help us heal thewoundsofthepastbyreconnectinguswiththenuminous.Intheancient



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culture of the North American Navahos, for example, healing and therestoration of beauty are identical. Correspondingly, in the 1940’s C.G.Jung emphasised the central role of the numinous in the clinical realm:“theapproachtothenuminousistherealtherapy”(LettersI,p.377).Thus,in contrast to Rilke, who claimed that “beauty is just the start of thehorrible”(DuinoElegies,1912‐22),Iwanttopositthatbeauty,actually, isthebeginningofthesacred/numinous/holy,a“descentof thedivine intomatter” (E. Tolle, 2005) thus rediscovering a central healing function forourtimesandthefuturethatliesahead.Inthisspirit,mypresentationisapleaforre‐enchantmentasessentialforfuturesurvival.

Biographicalnote:

TrainingAnalyst&Supervisor,TheAssociationofJungianAnalysts,London,IndependentScholar.

LucyHuskinson,PhD

Title: Being Out of Place: Architectural disenchantment and mental illbeing

Abstract:

Itisclaimedinavarietyofacademicdiscoursesthatbuildingsdesignusasmuchaswethem.Architecture isnotsomuchaboutcreatingsheltersasmarking the boundaries of human creation, and symbolising theinhabitants’understandingofthatworld.Inshort,ourbeingisrevealedtousinbuildingdesign.

There is a burning need in contemporary Western society to makebuildingsmore inhabitable forour spiritual andmental selves.Thisneedhas manifested itself in different discourses of architecture, philosophy,psychologyandreligion.

In light of some disastrous social failures, there is within architecturaltheoryandpracticethegrowingrealisationoftheneedtodesignbuildings

thatreflectamoreholisticsenseofourhumanconcernsandexperiences.In recent years this has led to a call for a revised approach to buildingdesign, one that responds asmuch to our bodily orientation and hapticsense (i.e. feeling and doing together) as they are in themselvesfunctionallyefficientandvisuallyappealing.

This contemporary problem is further reflected in philosophical,theological, and eco‐psychological discourse with their increasingapprehensionoverconsequencesofourfailuretorelatepersonallytotheenvironment. Increased investment in technology has led to ‘thedisenchantmentofplace’,and, inreactiontothis, isaprofessedneedtoreinvestapparently‘ordinary’and‘mundane’sitesofexperience—suchasthebuilt environment‐‐withamoremeaningfulor sacred presence. Thecall for re‐enchantment of place thereby insists on a more ambitiousapproach to architectural design, one that takes into account ourexistentialconcernsalongsideourphysicality.

This paper brings Jungian and psychoanalytic theory into the debate, inorder to explain how the built environment, at best, both contains andfacilitatesoursenseofself,andhealthyrelatingtoourselves,others,andtheworldinwhichwefindourselvesin.Yet,thefocusofthispaperwillbeon contrasting perspectives: on what happens when the intimaterelationshipbetweenselfandbuiltenvironmentbreaksdown.

Biographicalnote:

LecturerinPhilosophyandPsychologyofReligion,BangorUniversity;JointEditor‐In‐ChiefofTheInternationalJournalofJungianStudies

NancyKrieger

Title:Disenchantmentandre‐enchantmentinFrance:

Aculturalcomplex

Abstract:



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Disenchantment would be a mild way of expressing what the Frenchworker was experiencing before the strikes and civil disturbances whicheruptedthroughoutFrance inSeptemberandOctober2010.Theiractsofcivildisobedienceresultedintheshut‐downofalloftheoilrefineriesandtheclosureofsome4’500gasstationsthroughoutthecountryresultinginmajordisruptionofpublictransport.

Usingthetheoryofculturalcomplexesontheonehandandpublicinterestin the strikes and manifestations in France on the other, I set out toinvestigate the one against the other. Could the theory of the culturalcomplexbeappliedinthiscase?Doesitholdup?Werethereelementsofastrong centralemotionandapatternof typical reactions?Whatnationalsymbolsexpressedthemoodofthetimes?

Iwas impressedattheextenttowhichthetheoryexplainswhat isbeinglived out in French politics today. One parallel with the autonomouscomplex that I foundparticularly importantwas the extent towhich theconstellationofthecomplexisinresponsetopressurecominginpartfromoutside of France while at the same time expressing it in ways typicalthroughoutFrenchhistory.This isthe samewaythatthe constellationofthe personal autonomous complex is often a response to an interactionbetween the person and some incident in his or her environment, thisconstellation of the cultural complex is in part a response to changeaffectingdevelopedcountriesglobally,althoughthewaythatitmanifestedwastypicallyFrench.

The participants in the demonstrations reportedly experienced re‐enchantment,by feeling solidaritywithothers like themselves their livessuddenlyhadmeaningandpurpose,theywerebeingseenandheard.Theyexpressed a renewed commitment to a value system which has beenpresentthroughoutFrenchhistory,therebylinkingthemasindividualsnotonlytooneanotherbuttoaplaceintheirculturalidentity.

Biographicalnote:

ISAP Zurich Graduate Analyst AGAP IAAP; Ph.D. candidate Centre forPsychoanalyticStudies,UniversityofEssex

JeanLall

Title:EnchantedTheory:Ancienttheoria,circularthinkinganddivination

Abstract:

Theenchantedworldofatraditionalculture includesasystematicwayofinquiring into reality: divination. C. G. Jung not only studied systems ofenchantmentfrommanyculturesbutactivelypractiseddivination,readingdreams,horoscopes,hexagramsandsynchronisticoccurrences.Thispapersuggestsanapproachtotheorisingdivinationandthedivinatoryaspectsofpsychotherapy, takingasa startingpoint theancientGreekwordtheoriawhichoriginallyreferredtoajourneytoconsultadistantoracle,toattenda religious festival,or todischargea sacredobligation.Theword impliedsacredseeinganddesignatedtheexchangeofglancesbetweenpeopleandthe deity, the witnessing of a holy spectacle, and the ecstatic visiongrantedtoinitiatesinthemysteries.Thejourneywasusuallycircular:thetheorist went forth as an official representative of the city‐state andreturnedhometodelivertheoracle’s responseorto reportonwhathadbeenseenandexperiencedatthefestival.Inastronomy,theoriareferredto the planetary aspects – the way the planets ‘gaze’ at one another asthey revolve in the heavens. For some Greek thinkers and early ChurchFathers it designated a philosophic approach involving a unity of theoryandpractice, intellectand love.Platoadoptedandtransformedthewordto refer to a purely philosophical journey leading to a rational vision ofmetaphysical truth. While ‘theory’ gradually lost its sacredmeaning andcametoreferprimarilytoabstract,linear,secularthinkingsetoveragainst‘practice’, the older sense of theoria survived in alchemy and in EasternOrthodox spirituality. Jung uses the word in reference to psyche’s self‐revelation in images,while forHeidegger it impliesboth thewaya thingpresencesitselfandtheattentivelookingthroughwhichwecometoknowitstruenature,“thebeholdingthatwatchesovertruth”.Thispaper looks



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attherelevanceoftheoriafordepthpsychology,consideringboththekindof seeing and the shape of the mental journey it implies. Among thecircularmapsandjourneystobediscussedarethezodiacandthewheelofastrological houses; the New Testament account of the journey of theMagi;theenchantmentoflandscapesandpeoplesbydivisionintoringsoftwelve;theShangdynastytortoise‐shelloraclefromwhichtheIChingwasderived;andthewidespreadliteraryformknownasthe‘ringcomposition’,whichMaryDouglas links to the structureof theShangoracle. FollowingDouglas, we will considerwhether there is “something in the brain thatlikes”thiscircularformandwhetheritcanilluminatethemodeofthinkingat work in divination and other types of ‘reading’ practiced in depthpsychology.

Biographicalnote:

Independent scholar; psychotherapist and astrological consultant inprivatepractice

KevinLu

Title:BeingDisenchantedwithRe‐enchantment:ACriticalReappraisaloftheTheoryofCulturalComplexes

Abstract:

Jungian and Post‐Jungian theories, to varying degrees, have beenconsideredtoolsforthere‐enchantmentnotonlyofsociety,butacademiaas well. Very often, Jungian perspectives are ushered in to balance so‐called ‘myopic approaches’ that do little justice to the psychologicalaspectsofanygivensubject. Moreover,manyprofessto contributetoamore holistic approach incorporating inner and outer, rational andirrational,consciousandunconscious. Yethasthisrhetoricgonetoofar?Intheprocessof fosteringre‐enchantment,havewecomefull circletoaformofdisenchantment?Or,perhaps,isdisenchantment,inanovertlyre‐enchantedJungianworld,morepreferable?

One such theory is that of cultural complexes, forwarded by Singer andKimbles.Duringthispresentation,Iaimtomakefivecriticalpointswhich,Ihope,willspurgreaterreflectiononwhetheritiswisetousesuchtoolsofre‐enchantmentifthecostofsodoingisgettingthebasicswrong.First,Idiscredit the fallacy that the term – and its general usage – is a whollyunique, Jungianphenomenon. It isnot. Anover‐commitmenttoJungianideas–ratherthanallowingtheoriesandexplanationstoemergefromtheevidence– leadSingerandKimbles(especiallytheformer)tomakesomeegregious errors in both logic and methodology. This brings me to mysecond point – the dependence on Kalsched to formulate a theory ofculturalcomplexesleadstoaconflationoftwodifferentlevelsofanalyses.Whatholdstrueattheindividuallevelmaynottransferwellwhengraftedonto the collective. Third, there is an implicit dependence on, andsimplistic evocation of, history and historical methodology. Through acritical examination of their many works, it is clear that they talk a lotabouthistorywithoutactuallydoingany.Fourth,bothauthorsworkfromthe assumption that the cultures they are describing are homogenous,whichissimplynotthecase.Fifthandfinally,Iconsidersomeofthemoreproblematic implications imbedded in the theory, which could lead notonly to further marginalization in the academy, but an equally myopicposition on leadership that comes dangerously close to Jung’s earlierreflectionsoncharismaticleaders.

Asa communityof cliniciansand scholars committed to the Jungian lensandethos,weneedtoholdthemirroruptoourselves,andaskwhetherenough is enough. If the project of re‐enchantment leads to a naiveunderstandingofthefieldinwhichweareapplyinganalyticalpsychology,andtobeingblindedtothelimitationsofthetheoriesthemselves,thenit’stimetoreconsider,andtoperhapstrysomethingnew.Ratherthanaimto‘right the wrongs’ of the world and the academy via Jungian and Post‐Jungian thinking, it may be more worthwhile – as Andrew Samuels hasindicated–toworkattheinterfaceofJungiananalysisandthedisciplinetowhichJungisbeingapplied.

Biographicalnote:



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Lecturer inJungianandPost‐JungianStudies;Director,MAinJungianandPost‐JungianStudies,CPS,UniversityofEssex

KathrynMadden,PhD

Title:HumanImaginationinTheatricalEnactment:ArchetypalNuminosity,orDemystification?

Abstract:

From the viewpoint of analytic psychology, the theatre, aside from anyaesthetic value,maybe consideredas an institution for the treatmentofthemasscomplex.CarlJung,PsychologyoftheUnconscious

Drawing from what he called “archetypes of transformation,” Jung’sattentivenesstothesubterraneancontentsofthepsyche speakstobothenchantmentanddisenchantment.Whenandhowdoes livetheatreofferspontaneous and embodied numinosity? Access to an unencumbered,activeand imaginativedialogonthepartoftheplaywright,director,andactor can culminate in a transformative symbolic enterprise that isreceived by the “other” of the audience. Roughly synonymous with thenotioninphysicsofsynergeticgravitationalforces,thearchetypedynamicsinthetheatricalarenasimilarlycanbesynergeticbyengagingpersonsinasyzygyofegoandself. Syzygy istheunderlyingdynamism intrinsictothetranscendent function and an innate psychological force in creating anewlyen‐fleshedreality,howeversubtle.Inessence,livetheatreservesasaliminalrealminwhich“creationoutofnothing”canoccurinthe“emptyspace” (i.e. Peter Brook’s, The Empty Space). Drawing from specifictheatricalillustrationsthatcompareexistentiallytoJung’sdescentintotheabyssallayersofthepsyche,theemergenceofarchetypalpersonificationsin the theatrical imagination will be explored. The imaginal realm of livetheatre relies upon the living psyche in which actors can drawunconsciouslyuponthepre‐existentmanifestationofarchetypalenergies.Otherwise, theatrical enactment can be lifeless. The timelessness of thesymbol inritual formanticipatesthe individuationprocess in itsabilityto

break down and break through the various complexes relative to thehumanbeing.

Biographicalnote:

Lecturer, Union Theological Seminary; Psychoanalytic Institution: NIP[NationalInstituteforthePsychotherapies,NY);AnalystinPrivatePractice

BarbaraHelenMiller,PhD

Title:TheenchantmentofreceivingtheHolySpirit

Abstract:

Today, Pentecostalism (Pentecostal and Charismatic Movements) is thefastest growing form of Christianity worldwide. From its rise in thebeginning of the 20th century, Pentecostalism has developed in differentdirections and denominations. The movement is distinctive for itsemphasis on the experience of the working of the Holy Spirit and thepracticeofspiritual gifts. Antecedents includetheEvangelicalmovement(mid 18th and 19th century), which made a shift from tradition to thecharismaticcharacteristicsofChristianitywherethecallforconversionandtheaccountsofconversionexperiencesarecharacteristicelements.Inturnthe Evangelicalmovement has roots in Pietism (late 17th century tomid18thcentury),thebeliefinthepowerofindividualmeditationonthedivine.In an emphasis on immediate experience as the primary relationship toGod’s reality, forerunners of Pietism include Johann Arndt (1555‐1621),who advocated a mysticism taken from the late Middle Ages, howeverreinterpreting ecstatic mystical experience in terms of a developingprogression in a believer’s love for God. It is noteworthy that Arndtcomposed a commentary onAmphitheatrum Sapientiae Aeternae by thehermetic alchemist, Heinrich Khunrath (1560‐1605). Stages in thealchemicaltransformationaspresentedbyKhunrath,theindividualgrowthinholinessandreligiousexperienceastreatedbyArndtandlaterPietism,andthe‘conversioncareer’inPentecostalism,shareinareligiousattitude



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fosteringchange–asuddenorslowcreationofanewidentity.Iproposeacloserlook.

Biographicalnote:Ph.D.inAnthropologyfromLeidenUniversity;graduateof the C G Jung Institute, Zurich ;former solo‐cellist of the RadioPhilharmonic Orchestra, the Netherlands; independent scholar andanalyticalpsychologistinprivatepractice.

SteveMyers

Title: Post‐Jungian or Lost‐Jungian? Enchantment and disenchantmentwithpsychologicaltype

Abstract:

One of the largest post‐Jungian schools is psychological type, in whichenchantment and disenchantment with both Jung and his theory haveplayedasignificantroleinthetransformationofWesternbusinessculture.However, important aspects of the theory have been lost in thecontemporarypresentationofpsychological type theory, thereby limitingthe degree and nature of the transformation that ensues. This issuggested by various sources, such as criticisms from within analyticalpsychologyoftheMyersBriggsTypeIndicator®,disparagingcommentsbyJungontheuseofpsychologicaltype intheHoustonfilms,or (indirectly)by the split between (or relative lack of integration of) the largepsychologicaltypecommunityandmainstreamanalyticalpsychology.

Oneofthereasonsforthis isthatthedevelopmentofpsychologicaltypetheory has followed a path strongly influenced by Western, rationalconsciousness,withtheresultthatpsychologicaltypelargelyplaystheroleofamyth that containsandprovidesadefenceagainst theunconscious.Thispost‐Jungianschoolhasemphasisedaspectsofthetheorythatrelateto a static conscious standpoint, as exemplified by the standpoint of"appreciating difference" which therefore supports one‐sided consciousvalues. The irrational and the unconscious have been de‐emphasised,resultinginarelativedevaluationofsymbolicmeaning,transformationand

change. Although Jung's book on Psychological Types (Jung, 1921),addressedtwoissues‐typologyandtheproblemofopposites‐thepost‐Jungianschoolofpsychologicaltypehasemphasisedtypologicaldifferenceand the basic typological functions, and neglected the transcendentfunctionandrapprochementbetweenconsciousnessandtheunconscious.

Thispaperoutlinesamodelfortheadvancementofconsciousnessaimed,inpart,atredressingtheimbalance.Drawingprimarilyonoft‐overlookedcontentsof Psychological Types (i.e.:overlookedwithin thepsychologicaltype community) it forms a bridge between contemporary psychologicaltype theory and other aspects of classical analytical psychology, such asthe unconscious, the transformative role of opposites, the transcendentfunction,symbols,andindividuation.Psychologicaltypeisthenviewedasbothastartingpointfortheprocessoftransformation,andasameansofexplicatingthenatureoftheindividuationprocessforanexotericaudience.

BiographicalNote:

SteveMyers (amanagement consultant turned internet publisher) holdsanMA in Jungian and Post‐Jungian studies from theUniversity of Essex,where he is currently pursuing a doctoral study in 'Mythology forChristians'.

KonoyuNakamura,PhD

Title:GoddessesandPolitics,AnalyticalPsychologyandJapaneseMyth

Abstract:

Mythalwaysplaysanimportantroleinestablishingpeople’scoreidentities,alongwiththeirculture,religionsandsocialsystems.Theinterpretationofmyths is a traditional Jungian way to identify archetypal images. HayaoKawai,forexample,forhisdiplomaattheJungInstituteinZurich,tookupAmaterasu‐oh‐kami (Heaven‐Shining‐Great‐August‐Deity) in Kojiki(Records of Ancient Matters), an important goddess in Japanese myth,referred toas themaindeity inShintoism fora long time (Kawai,2009).



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After his return to Japan, he actively started to introduce analyticalpsychology and to interpret Japanese myths from that standpoint.According to Kawai, Japanese society still contains many residuals of amatriarchy, since this goddess is seen as the highest deity in Japanesemyth(Kawai,1976). Kawai’sapplicationofdepthpsychologytoJapanesemythologycausedquiteasplashinacademiccircles(Kawai,Yuasa,Yoshida,1983). HisfollowersalsodealtwithvariousgoddessesinJapanesemythsto discuss the feminine and the Japanese psyche, and people wereenchantedwiththesestudiesinthe80sand90s.However,someJungiananalystsandscholarsdidnotcompletelyagreewithKawai’s ideas(Ankei,1985,Hayashi,1990). Hayashi, for example,argues thatKojiki reflectsastrongpolitical intent,withamasculineanima imageprojectedonto thegoddessfigure.IgaveapresentationatthelastIAJSconferenceaboutthismatter, in which I implied that Amaterasu‐oh‐kami cannot be trulyconsideredasthesupremeJapanesedeity,andthathercharacterreflectspatriarchal political considerations, a position supported by a recentJapanese historical study (Mizoguchi, 2009). Also, in my latest work(Nakamura,2011), IhavedealtwithanotherofKawai’s ideas,thatofthe“passive superiority” of women as represented by Amaterasu‐oh‐kami.That idea has been welcomed among women in Japan, but I questionwhether it is truly useful for their individuation. Recent mythologicalstudiesinJapanraisesomerelatedquestionsaboutJungianapproachestothegoddessintermsoffeminismandcomparativemythology(Igeta,1998,Matsumura, 1998, 1999). Matsumura refers toAmaterasu‐oh‐kamias a“virgin mother” like the Virgin Mary or Pallas Athena, and discusses indetail why a patriarchal society needed to develop such a figure. IgetapointsoutfailuresofJungianinterpretationsofJapanesemyth,whichtendto focus only on men’s individuation, not taking into account theviewpointsof realwomen. In thispaper, introducing thesediscourses, Idiscusshowtherepresentationofthegoddessreflectsthepoliticalneedsofanancient,patriarchalsociety,andItrytorethinkgoddessfeminismofJungian psychology. I also consider the political meaning of JungianinterpretationsofgoddessesandwhytheywereenchantingforJapanesepeopleinthe80s.

Biographicalnote:

Professor,DepartmentofPsychology,OtemonGakuinUniversity

JohnPickering

Title:DaedalusGoesDigital

Abstract:

Asfarasweknow,wearetheonlyconsciousbeingswhomustlivewhilstknowingthatwemustdie.ThisisthenecessaryshadowofJung’svisionintheAthaiPlainswhen,asherecalls:“Thecosmicmeaningofconsciousnessbecamecleartome....Man,I,inaninvisibleactofcreationputthestampof perfection on theworld by giving it objective existence.”7. With theappearance of human consciousness, the world came to be objectivelyknowablewhileatthesametimehumanscametoknowdeath.

Jung blended his vision with the Alchemical search to defeat death byArtifice8.Now,whileDaedaluswasthearchetypicalArtificer,thedeathofIcarus hinted that artificemight be dangerous. Getting too close to thelightcanbedeadly.

But striving towards the light ishow the search livedonasAlchemywasovertaken.In1929,aneminentscientisthopedtechnologywouldallowus

7Jung,C.G.(1963)MemoriesDreamsReflections.UKeditionp.284.8“"Whatnatureleavesimperfect,theartperfects",saytheAlchemists.Man,I,inaninvisibleactofcreationputthestampofperfectionontheworldbygivingitobjectiveexistence.ThisactweusuallyascribetotheCreatoralone,withoutconsideringthatindoingsoweviewlifeasamachinecalculateddowntothelastdetail,which,alongwiththehumanpsyche,runsonsenselessly,obeyingforeknownandpredetermined.”Ibid.p.284



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toovercometheimperfectionsofthebody:Consciousnessitselfmightendor vanish in a humanity that has become completely etherialised, losingthe close‐knit organism, becoming masses of atoms in spacecommunicating by radiation, and ultimately perhaps resolving itselfentirelyintolight.9

Thesearchcontinues.Nowitisenvisionedthathumanitywillmigrateintocomputationalartificesandthenintopatternsoflight:ourintelligencewillbecome increasingly nonbiological and ...will enableus to transcend ourbiologicallimitations...(it)willspreadthroughtheuniverseat...thespeedof light, eventually leading to a sublime, universe‐wide awakening ...transforming the universe from a collection of lifeless atoms into a vast,transcendentmind.10

Thisvisionreflectsavigorousglobalresearchprogrammethatattemptstore‐enchantmatterthroughartificesable:...toabstractthelogicalformoflifefromitsmaterialmanifestation..11

The impoverishment of the psyche noted by Max Weber was collateraldamage in the war to control Nature. Now, it seems, technology willcapturethe‘logicalformoflife’inmachines,therebyre‐enchantingmatter.

The paper will offer an Archetypal history of the search for ImmortalitythroughArtifice.Itwillconcludethesearchispresentlyaimedatasecularre‐enchantmentwecouldwelldowithout.

9Bernal,J.D.(1929)TheWorld,theFleshandtheDevil:anInquiryIntotheThreeEnemiesoftheRationalSoul.10Kurzweil,R.(2005)TheSingularityIsNear:WhenHumansTranscendBiology,p.38711Thiscomesfrom“ArtificialLife”byBruceSterling,publishedin1992.Itcanbefoundhere‐http://lib.ru/STERLINGB/f_sf_04.txt

Biographicalnote:

AssociateProfessor,PsychologyDepartment,WarwickUniversity

VelimirPopovic,PhD

Title:Re‐naturalizingtheDisenchantedBody

Abstract:

Contemporary postmodern and poststructuralist theories in order to runaway from biological determinism construes body through theperspectivesofculturalrelativismandgenderskepticism.Thebodyisseenasculturallyandhistoricallycontextualizedconstruct,asaculturalsignoras a place marker in linguistic systems of signifiers. Also, as somethingconstrued solely by social and political significations, discourses, andculturallyinscribedproduct.Inordertorunawayfromthesacredandthemagical notions of corporeality, postmodern theories have construed adisenchantedbody.Thispostmodernbody,whichisbutaculturalsurface,inscribed by cultural significations slowly but steadily forces its way intopost‐Jungiantheoryandpractice.

Yet, this poststructuralist body which is not abiding natural ground,deprivedofitsterrestrialweight,dividedfromsoul,andsupportedonlybycultural determinants, becomes de‐naturalized body or a disembodiedbody, free‐floating gender and cultural artifice in a pool of a culturalmeaningproducts.However,ifwereducethebodyasawholetoapurelycultural or linguistic construct, then we are unwittingly (unconsciously)perpetuatingthedeepmodernalienationofourhumanbeingfromnature.Andthiswillnecessarilyaffectouranalyticalperspectivesandpractice.

Therefore, Iamofanopinionthatwehavetofindawayto“re‐embody”,to“re‐enchant”,orto‘re‐naturalize”thebody,onceagainand,yet,nottofall into the cross‐cultural, ahistorical, inflexible trap of biologicaldeterminism.Weneedanewperspectiveofthebodythatleadsneithertocultural relativism and gender skepticism nor to biological determinism.



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Thebodymustbeunderstoodasapartofourhumanembodiedgivenness(as an “immediate given), on the one hand, and yet as culturally,historicallyandpsychologicallycontextualized,ontheother.

Inthefollowingpresentation, Iwillarguethatourhumanembodiment istaking place within a natural‐cultural continuum and thus is neither theend product of purely cultural constructions nor the result of solelybiologicaldeterminants.WithalittlehelpfromC.G.JungandM.Merleau‐Ponty’s theories, I will present a paradigm of the body asmeta‐stablephenomena, focusing in particular on attempt to recover a nonlinguistic,noncultural body that accompanies and is intertwined (enmeshed) withour cultural existence. It holds that the human body has an essentialstructureofitsownwhichcannotbecompletelycapturedbylanguageandculturalnarratives.Thislivednonculturalbodyisan“intending”entity,i.e.,itisboundupwith,anddirectedtoward,anexperiencedworld.ThisbodyisembodiedinrelationshiptothatwhichisOther:other(innerandouter)subjects,other things, andanenvironment.Moreover, thisnonlinguistic,lived,meta‐stablebodyhelpsonetoconstituteitssubjectivityandworld‐as‐experienced.

Biographicalnote:

IndividualMemberofthe IAAP;DepartmentofPsychology–UniversityofBelgrade

Dr.EvangelineRand(Reg.Psych.,Canada)

Title: Seraphine(thefilm)Before,Duringand“AftertheCatastrophe”:AWorkinProcess...

Abstract:

ParallelingthehistoricNewYork2009unveilingofJung'sRedBook(1913‐18) was the also much heralded Dutch Johannes Vermeer painting TheMilkmaid(1660's),Erosminutelyfootnoted.ThequietandawardwinningFrenchBelgianfilm,Seraphine,alsoappearedinthis2008/9timeframe.As

writer and director Martin Provost states: "I was at a dead end. As IrehabilitatedSeraphineIrehabilitatedmyself."

Seraphine,unknownhousemaidandartist inthe small townof Senlis, Ilede France, was 'discovered' in 1912 by the also exhausted and depletedGermanartcriticandgreatcollectorWilhelmUhde:Seraphine'sdiscardedminiaturecaughthiseye.WiththeoutbreakofWorldWarIUhdehadtoflee:SenliswasintheSommeBattlefield.

Workingalone inpovertyand isolation, Seraphine continued tofindandscroungeherownpigmentsandluster,undertheconstanttutelageof'herangel', inspired by her devotion to Nature and the flaming stained glasswindows of the churches of Senlis. Seraphine's paintings becameenormouscanvases,rhythmicallybalanced,exoticallycoloredastherarestofbirds.

Uhde re‐discovered her after the war. The stock market crash againcondemnedSeraphinetoloss.Hercourageous,sumptuous,generousandincandescentenactmentofTheBrideisolatedheras'anhysteric',straight‐jacketedinthelocalasylum.

Posthumously showninParis,herworkshavebeendescribedatperhapsthe most direct attempt at expression of a soul: 'Primitive' ‐‐ trees ofmagnificence, leaves as eyes, eyes as insects, flowers as fruits, scatteredflesh,‐‐yetcomparativeonlytothemostlustrousPersianceramics.

The lastofJung's1914 "thrice seen" catastrophicdreamvisions, showsahint of polymorphous soul, ‐ frozen grape leavesmorphing into healingjuices to be shared, ‐ continually unfolding, yet deeply patterned, apropheticallysensualquality,revealingthefruitofhiscentral"treeoflife".

I approach "Seraphine" through thirty years of clinical experience andresearch,purposefultravel,andfourpresentationswith IAJS,andIJJS lastyear:



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* Greenwich (2006) ‐ extracting alchemical 'Mercuria' and archetypalGnosticMaryMagdalene…

*Zurich(2008)‐weavingJung's1913'Ravennabaptism'withhisAlyscamp'archetypalMaryMagdalene'Provencalarousal‐apersonalbitter‐ sweetexperimentthroughWorldWarsIandII…

*Cardiff(2009)‐followingthetenwiseandfoolishvirginsfromthelintelofBaselCathedral,playingwiththetetrachtysasAnimaMundi,presentinganewly seenvibrant temperofboth theabandonedbrideandher childthroughMingella'soperaticMadameButterfly…

* Ithaca2010,encouragedthroughtheatricalproductionsWarHorseandBirdSong,discoveringboth'OurLadyTheSaviour'and'MaryMagdaleneasvibrantPreacher'intheactualbattlefieldsoftheSomme,andcallingforthJung'sParacelsianPhysicianinWorldWarII…

My fifth 'presentation', melding collected images germane to Seraphine,will be underscored by re‐considering Jung's historical reflections onhysteria and schizophrenia (C.W. Vol 10) and Raphael Lopez Pedraza'sCulturalAnxiety.

Biographicalnote:

Registered Psychologist Canada, College of Psychologists, AlbertaRegistrationnumber1142

ChiaraReghellin

Title: C. G. Jung’s Red Book: an example of enchantment in thedisenchantment

Abstract:

C. G. Jung’s Red Book marks a stage in the process that leads to theaffirmationof thevalueofmythological, religiousand literary forms inaworldwhichseemstohaveincreasinglydetachedfromthesefaculties.

For the “numinous” contents of the book, and for the chain of “activeimaginations”,theRedBookisanoutstandingexampleofJung’sabilityofenchantment, as well as an encouragement to all human beings to viewtherealityofthingswithanenchantedeye,attainablepursuingthe innerimagesburstingforthfromtheunconscious.

Heconsideredthisbookasanexperimentwithhissoulwhichhestartedin1913, and to which he dedicated his most intimate thoughts andobservationsforalmosttwentyyears,encompassingamoment inhistorycharacterizedbytheculturalprocessofsecularization,duringwhichnon‐religiousvalues replaced religiousones, and rationalityand sciencewereemergingastheonly“beliefs”ofasocietywhichwasclearlyanddecidedlymovingawayfromthetraditionsandsuperstitionsofthepast.

Inthelightofthis,theRedBookcanbeseenandinterpretedastheproofof the presence and necessity of “enchantment” in the life of a humanbeing; following Jung’s example,we are invited to get possession of the“enchanted”which resides inus,which is indeed“thewayofwhat is tocome”12inordertocontactthefullnessofour“self”.

TheRedBook isnothingbuttheattemptofamanwhofeelstheurgencyto discover his inner identity, in a world which suffers from the“disenchantmentofidentity”.

Biographicalnote:

12ThisisalsothetitleofthefirstchapterofLiberPrimus,whichcorrespondstothefirstpartoftheRedBook.



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PhDCandidate,CPS,UniversityofEssex

LeeRobbins

Title: BeyondEnchantmentandDisenchantment,TheRebirthoftheGod‐ImageintheRedBook

Abstract:

ThefocusofthispaperisthethemeofLiberNovus—Jung’srevelationthattheimageofGodisreborninhispsycheinthesymbolofaChild,thedivinechild, which for Jung is the “suprememeaning”. If Nietzsche’s dead godusheredinthepost‐moderneraattheturnoftheTwentiethcentury,thenit is possible the rebirth of Jung’s god announces a new psychologicalreality and meaning in the collective psyche at the beginning of theTwenty‐firstcentury.

Thenewvalueandmeaningemergesinadialoguewithfiguresandeventsfrom the transpersonal psyche. The dialogue, in literary form, is atestimony to the “terrible ambiguity” Jung endured to reach an attitudethat I will suggest is beyond enchantment and disenchantment. Theaptitudetoholdtogetherthetensionofwarringopposites,withoutactingout or repressing, is the origin of the ‘transcendent function’. It is adistinguishing, even revolutionary component of Jung’s transformationalpsychology, setting it apart from the psychoanalytic tradition and callingfor a higher level of development, not solely pre‐occupied with thetreatment of psychopathology. Jung describes his method as a path tofreedom from compulsion and therefore healing without mystification,fromwhichouruniquedestinyunfolds(CW8para.193).

Thepapercontinuestoopenupthesignificanceofthesuprememeaning,which isepitomized inthe imageof childandwhy it is importantforourtime.

The themeof childushered inFreud’spsychoanalysisat thebeginning ifthe 20th Century. Freud’s understanding of child was literal, reductive,

causal and analytical. We were enchanted by this notion of child as itinfluenced the culture at large, believing it to be responsible for ourfeelingsoflack,dis‐easeandtheexplanationforwhysomepersonsfalloutoflife

In Symbols of Transformation Jung becomes disenchanted with Freud’smodel, on his way to locating the preconscious myth from which hisuniquevisionofthepsychologicalprocessemerges(synthetic‐constructivemethod).IwillsuggestthattheimageofchildinLiberPrimusisthatmythand isas importantto Jung’sopusas itwastoFreud’s,albeit indifferentways.

Jung understanding of child is not literal. Rather, it is a metaphor withmany levelsofmeaning (cf.CW9.1pars.272‐300). Innouncertaintermshe states that the image of child is a symbol par excellence forindividuation, the way to the supreme meaning and so essential forpsychologicalmaturation that it even“determines theultimateworthorworthlessnessofthepersonality”(ibidpara.300).

IwilldiscussthehistoricalcontextforJung’schild.Thischildbelongstoanancienttraditionwhich includestheDionysianmythcycle,paganmysteryreligion and alchemy where the child image is a transformational figurepointing to the mystery of continuity of life in death. In common withthesetraditions,“unlikeothergods,this [child]godneverdiesbecause itturns meaning into absurdity and out of their collision the suprememeaningrisesupanew”(LiberPrimusp.230).

Biographicalnote:

Jungiananalyst, vice‐presidentof the JPA,NewYorkCity;Member IAAP,JSSS, IAJS; Adjunct professor of Interdisciplinary Study, Gallatin School,NYU

MarkSaban

Title:TheDis/enchantmentofC.G.Jung



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Abstract:

‘SomewheredeepinthebackgroundIalwaysknewthatIwastwopersons’(Jung,MDR,p.61).

I intend to read the disquieting problematic of Jung’s divided self ashaunting everything he wrote. My thesis is that Jung (and Jung’sperspective)isbothenchantedanddisenchanted:and,moreover,thatitisthis antinomial tension that makes him and his psychology peculiarlymodern. We are accustomed to regarding disenchantment as a definingcharacteristic of modernity, but recent scholarship in fields such asspiritualism and the modern occult has revisioned these hithertomarginalisedfieldsasunexpectedlycoreaspectsofmodernityandtherebyenabled a redefinition of themodern as somehow enchanted in its verydisenchantment.

What is clear from Jung’s writings is that he was fascinated by suchmarginalareas:ghosts,spiritualism,paranormalexperiences,flyingsaucers,andalchemy.Althoughhischaracteristicapproach,onthesurfaceatleast,is to attempt to neutralise their destabilising qualities by insisting uponcharacterising them reductively as ‘psychological’ phenomena, thisapproachmasksaquitedifferentattitude,encrypted inhiswriting,moreor lessvisible,which is intensionwiththeovertapproach.Jung’suneasyand ambivalent capacity to hold this tension was not maintained by hisfollowers who tended to fall one way or the other. They either,embarrassedbysuchoutréfieldsofenquiry,preferredto concentrateonbread‐and‐butter clinical matters, assuming the mantle of thedisenchantedbut respectableprofessional.Or theywent thewhole ‘newage’ hog and, rejecting modern science as hopelessly positivistic, fellheadfirstinto‘themysteryofitall’.

ThispaperwillalsofeatureanexaminationofJung’s‘ghost’dreams,whichfeaturespectralfigureswhodon’tknowtheyaredead.Whatcouldsuchanimagemean? Derrida’s ‘hauntology’ is helpful here. For Derrida ghostsarealwaysdeadandalive ‐ they speakofwhat isdead in the livingandwhatisaliveinthedead.Thispointstothecuriousandparadoxicalnature

of modern enchantment: we are always already enchanted in ourdisenchantment. Andit ishisimplicit(andsometimesexplicit)awarenessofsuchanenchantmentthatmakesJungthepre‐eminentpsychologistofenchanteddisenchantment.

Aharpingonthe lostenchantmentofthepastisasuresignofaneuroticpsychology,asisthetatteredwish‐fulfillmentwhichhoversbehindadesirefor re‐enchantment. But a psychology which refuses to see theenchantmentinthemodernis,Iwouldargue,nolessneurotic.Thispaperis about how Jung’s curious dis/enchantment can help steer a pathbetweenthesesterilealternatives.

Biographicalnote:

MarkSaban isaSeniorAnalystwiththe IndependentGroupofAnalyticalPsychologists, and practices in Oxford and London. He has written andlectured on Dionysus, body, drama and alterity. Recent publicationsincludeEntertaining theStranger, Journalof AnalyticalPsychology,2011,56,92–108,andtwochapters, ‘Fleshingoutthepsyche:Jung,psychologyand the body’ and ‘Staging the Self: performance, individuation andembodiment’inBody,Mind,andHealingAfterJung:ASpaceofQuestionseditedbyRayaJones,2010(Routledge).HeisamemberoftheExecutiveCommitteeoftheIAJS.

JenniferSandoval

Title:TheEnchantedStateofForgiveness:RelatingBeyondProjections

Abstract:

Trueforgivenessentailsadeeppsychologicaltransformationandassuchisprofoundlyrelevanttothefieldofpsychology.Fromadepthpsychologicalperspective,theconceptualizationofforgivenessconsiderstheroleoftheforgiver’sunconsciousinshapingorinfluencingtheoffensetobeforgiven.Thispaperexplorestheforgivenstate,whichemergesuponintegrationofunconsciousprojectedmaterialandthepossibilitythatthewithdrawalof



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projectionsmight remove distortions, thereby “revealing themystery ofthe Other”.13According to von Franz, “If we could see through all ourprojectionsdowntothe lasttraces,ourpersonalitywouldbeextendedtocosmicdimensions”.14

Could it be that to forgive is simply to behold without projections? Tobeholdathingasitis,as itshowsitself?Suchabeholding isakintowhatHillmandescribesastheaestheticresponseoftheheart,inwhichbeautyisrecognized as integral to soul. Here we are to recognize that beautyappearsintheactualimagesthemselves–sansprojections‐suchthattheverybeholdingofthem,the“sniffing, gasping,breathing inoftheworld”enablesthe“transfigurationofmatter”which“occursthroughwonder”.15Itistherapturousbeholdingofbeautyinmanifestimages,theundefendedtaking inofanobject,whichactivatesits imagination“sothatitshows itsheartandreveals its soul.” Suchabeholding isafundamentalchange inposture,amovefrommental reflectiontoaestheticreflex,anawakeningof the imagining, sensing heart, and a shift into enchantment with theworld.

Thenotionof thedissolutionofprojections invitesa visionof stillness, acalmclarityofperception.Inlieuofanactivemovementoutwardintotheworld,wemight imaginea complementary invitation into interiority, intothe depths within. One is now open to receiving, to beholding andcommuning with others and the world from an open and undefendedposture.WemightimagineavisionuncloudedbyprojectionsasPauldoesinCorinthians:“Fornowweseethroughaglass,darkly;butthenfaceto

13VeronicaGoodchild,LoveandChaosLakeWorth,FL:NicholasHays,2001,p.1014Marie‐LouisevonFranz,ProjectionandRecollectioninJungianPsychologyLondon:OpenCourtPublishingCompany,1980,p.1415JamesHillman,TheThoughtoftheHeartandtheSouloftheWorldNewYork:SpringPublications,1992,p.47

face:nowIknowinpart;butthenshallIknowevenasalsoIamknown”(1Corinthians13:12,KingJamesVersion).

Such a vision shares many characteristics of the mundus imaginalis asrelatedbyCorbin.TheimaginalworldofSufimysticismisdescribedas

aplaceofunion,ofholyreciprocity,wheredivine,spiritual,andhumanlovebecome one in the being of the lover. For love, after all, is themode ofknowledgewherebyonebeingknowsanother…Here,aboveall,istheplaceof resurrection, of presence, of the first encounterwith the truth, where[one]awakensto[oneself]…meets[oneself]asifforthefirsttime.16

Inthisenchantedimaginalworldbeyondprojection, isitpossiblethatwemight see one another as if for the first time? Is it possible that in thisworld,thereisnothingtoforgive?

Biographicalnote:

PhD Candidate, Pacifica Graduate Institute; Intern at the C. G. JungInstituteofLosAngeles

SusanSchwartz

Title:Dis‐enchantment,Dis‐illusionandDis‐solutioninthePoetryofSylviaPlath

Abstract:

16HenriCorbin,TheVoyageandtheMessenger:IranandPhilosophyBerkeley,CA:NorthAtlanticBooks,1998,p.xx



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Archetypalpatternsendurebecausetheygiveexpressiontotheperennialdilemmasenacted inthecollectiveunconscious.Theworldanditsdiversecultures repeat these patterns on individual and societal levels. In thispresentationweexplorethosepatternsrelatedtodisenchantmentinloveand the search for self as revealed in the poetry of Sylvia Plath. Thearchetypal patterns and symbols of her poetry are expressions of thepsyche’scontinualpotentialfortransformation.

By selecting several of Plath’s poems, we examine the psychologicalprocesses of dis‐enchantment, dis‐illusion and dis‐solution. Theserepresent aspects of the alchemical themes and trace the psychologicalpathsofdisuniontounionandbackagain.Plathdepictsthecolorsshifting,images reversing and meanings morphing into the self that she sopassionately expresses. Many of Plath’s most powerful poems werewritten after her husband, Ted Hughes who later became the poetlaureate of England, left her for another woman.He later destroyed herjournalsandmanipulatedthepresentationofherpoems.Giventheseandotherfactsandfeelings,theworldoflove,oraworldthatbeganforPlathas enchanting, became tarnished and yet remained a powerful force forhertransformation.ThediscoveriesthatlovewasnotassheassumedwereplayedoutinthecomplexityofPlath'spoetry.Throughinvokingarchetypalimageryandtheparadoxicalportrayalofsufferingassurvival,shecreatesthedepthoffeelingandinsightthatwecanrelatetointhepresentera.

Because Plathworked so intensivelywitharchetypal imagery,herpoemscanbereadasdarkwastelandsofexpression,orasthereverse,assurvivalin a phoenix‐like psychological progression. In her search for the originsandprocessesoftheself,foraysintothepastcomeintothepresent,quitelikeanalyticalwork.Herpoemscomefullcirclebyendingwiththehopeofrebirth into a new life. Plath's poetrymoved toward greater use of freeassociations and juxtaposition of fragments of scenes and objects,experienceslivedandimagined,feelingsandthoughtsharboredwithin.

Her poems seem to serve asmirrors for a self in search of identity andtruth.Theemotional intensityofherpoetryparallelsthekindsofdreams

thatshowourindividualandsocietalpsychesthewaysthatbothconstrainandexplore. Inotherwords, literature,exemplifiedherebythepoetryofSylvia Plath, reveals the movement of the psyche in its search towardswholeness.ItisPlath’scontinualdesireforrebirthandrepossessionoutofdisenchantmentanddissolutionthatshesocompellinglyportraystothoseofuswhoareherreaders.

Biographicalnote:

MembershipinInternationalAssociationofAnalyticalPsychologyandNewMexicoSocietyofJungianAnalysts

GregSingh

Title: Enchantmentand theThreeAngelsofCinema:History, DeathandAnima

Abstract:

WhenwewatchRitaHayworthonscreenasGilda,whatdowesee?Whatdowehear?DoweseeandhearGildasinging‘PuttheBlameonMame’ordoweseeandhearRitaHayworth?Dowesee JohnnyFarrellsneakingalookat Gildaas sheperforms,orarewewatchingGlenn Ford lookingatRitaHayworththroughtheslatsofawindowblind?Orarewethinkingthatwewould liketobetherewithFord,watchingHayworth;or,perhaps,BEHayworth...?

Character/audience relations are a tricky subject, variously theorised inacademic film studies as identification, alignment, empathy, visualpleasure,enchantmentandsoon.Indeed,theseideaswerethewell‐springforclassicaldebateovertheformationofthecine‐subject,whichragedinthe1970sonthepagesofthe illustriousfilmjournalScreenandsplit theeditorial board broadly along a psychoanalytic‐materialist axis. Thesedebates, now infamous, very rarely allowed film theory to settle upon astable theory of identity in cinema, and with hindsight, there is a sensethatsuchaprojectcouldbefeltasundesirableintoday’spluralistclimate.



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What is needed to enable these two approaches (the psychological, thematerial) to meet once again is a different approach to the cinematicencounter.

In thispaper, Ibuildonmypreviouswork in theareaof film‐philosophyandtheemotionalworkofcinema.Inparticular,Iseektoestablishafieldof encounter in which the politics of an ‘Opera Aperta’ of cinema (toborrow a turn of phrase from the semiotician Umberto Eco – the‘unfinished work’), involves three ghostly presences or allegorical figureswithin the proxemics of cinematic viewing: History (a ghost of time andmemory),Death(aghostofendingsandrepetitions)andAnima(aghostofmovementanddynamics,ofunresolveddialectics).

All three figures are not just cinematic figures, they are fundamentallypsychologicalfigures;whatIseektoestablishisthatthecinematicnotonlyenablesusasviewerstovisualise suchas images,butencounterthemaswarm, ‘lived’ psychological entities – manifest through the relationshipbetweenviewerandviewedinameaningfulproxemicsofcinema.Tobringthesepsychologically‐warm,ghostlypresencesintofocus,IwilldrawfromtheworkofWalterBenjamin,thefilm‐phenomenologistVivianSobchack,the post‐Jungian analyst Andrew Samuels, and the existentialpsychotherapist Emmy van Deurzen, and examine a recent examples ofpersonality‐centredcinema:DarrenAronofsky’sTheWrestler.

Biographicalnote:

Senior Lecturer in Media and Cultural Studies at Buckinghamshire NewUniversity

ChristinaSjöström

Title: What can regressions to primal unity in holistic spirituality offeranalyticalpsychology–ifanything?

Abstract:

In holistic spirituality experiences of the sacred are commonly stated toinvolve amomentary unmitigated transcendence of the false conceptualegoic self. They are described as peaceful and blissful and as momentswherea lostphenomenological reality– theworldasan inter‐connectedwhole – is re‐accessed. This experience of the sacred as fully integral tohumanity can be contrasted with Jung’s view which, largely based onOtto’s work, emphasises the otherness of the sacred and the gap thatneeds to bemaintained between this and the subject. Both these viewscanbeencapsulatedinRawlinson’s(2000)taxonomyofspiritualtraditionsand designated Cool and Hot (Schlamm, 2001; 2007) respectively. InJungianwritingstheemphasishasbeentowardspiritualexperienceasHot,but the value of Cool experiences has also occasionally been raised(Corbett,1996;2007;Madden,2008).

Analyses of holistic spirituality within the Jungian community are quitescarce – themost formative thinker has beenDavid Tacey (2001; 2003),whodirectsfiercecriticismtowardholisticspiritualityanditsspiritualaims,which he, following Neumann (1949), sees as largely regressive, as‘uroboric incest’ (2001: 51‐52). I propose that Tacey’s view is partlyattributabletoacommitmenttothesacredasapowerfulotherandpartlytoalackofemphasisonthedifferencebetweenthemannersinwhichthetermegoisusedinthetwosystems.

Given the widespread evidence across religious traditions of spiritualexperienceasCoolandasHot,IproposearevisiontoTacey’stendencytogive precedence to the Hot and argue that greater allowance forexperiences of the sacred as Cool can potentially enrich Jungian theory.Whilst maintaining, in accordance with Tacey, that from a Jungianperspective,holists’spiritualexperiencescanbeviewedaspursuitsofthe‘oceanic feeling’ (ibid.: 53), I argue against the interpretation that thisimplies ego‐annihilation and against the view that there is a need forprovision of a method whereby the practitioner is enabled to re‐entereveryday existence. I demonstrate how holists attempt to transcend,ratherthanannihilatetheego,andhowthistranscendenceleavescrucialelementsoftheego,as conceivedbyJungiantheory, intact.Byanalysing



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ideas in holistic spiritualitywhilst remainingwithin the understanding ofpleroma intheJungianframework, Iproposethatmomentaryregressionstoprimalunityarebeneficialandarisespontaneously.Giventhetransitoryand calm nature of these experiences, they do notper se threaten ego‐consciousnesswithdissolution,butratheranaturalconsequenceofthemis the individual’s acute need to integrate them into consciousness. Thisconstitutes a progressive ego‐guided movement ofmeaning‐making andexposes transformation potentially as a bidirectional process involvingregression and progression. A Cool spiritual experience of this kindencouragesthe individualtobuildabondtoaninter‐connecteduniverse,whichmay contribute to both amore inclusive andmeaningful sense ofself and have profound consequences on the individual’s relationship tothenaturalworld.

Biographicalnote:

PhDCandidate,UniversityofEssex

EvaMariaThury

Title: Thevampireashero:projective identification inpostmodern talesfordifferentaudiences

Abstract:

Thispaper examinespostmoderndis‐ and re‐enchantmentby lookingatthe significance of the burgeoning of vampire tales in the late 20th andearly21stcenturies.Despiteongoingtalkof"vampirefatigue,"theundeadkeep reappearing in our stories, and the recently conceived vampire isoftentheheroandnotthevillainofthetale.Doesthisphenomenonmeanthatwehave finallygivenuphopeandareunable to see anythingbutadarkanddismalfuture?Infact,lookingatthisnewcategoryofheroshedslight on the ways we look at myths in postmodern times. The mostcommonframeworkfortheanalysisofmythologicaltaleshasbeenJosephCampbell's Hero on a Quest, a model which, if Robert Segal is to bebelieved,incorporatesaspectsoftheviewsofSigmundFreudandCarlJung.

This paper suggests that perspectives associated with Melanie Klein'sconceptofprojectiveidentificationareusefultothismodel.

Thereisofcoursetheissueofthedegreetowhichphenomenainpopularculturecanhaveanysignificanceforseriousstudentsofhumannatureasexpressed by mythology. Nina Auerbach's Our Vampires, Ourselves hasnicelyshownthatthemanifestationsofvampirestoriesfound inpopularnovelsandfilmsrepresentvariationsontraditionaltalesusedtohighlightpolitical issues relevant to their era. This suggests that the postmodernvampiretale isatbestgrist forthemillofthehistorianorsocial scientistand not the student of mythology as such. However, Victor Turner'sculturalanalysissuggeststhatpost‐industrialsocietieshaveleftbehindtheergic‐ludicstagewhoseleisure‐timeactivitiesaredeterminedbytheneedsofthecommunity.Turnersuggeststheemphasisisonindividualchoiceofaffiliations and beliefs, and in this context, the ongoing presentation ofvampiretalesoffersasetofvaluesthattranscendsanyparticularnarrative.

Campbell traces the experience of a single herowhose journey over thethreshold ideally results in an apotheosis symbolizing or representinggreater psychic health. Modern tales are interweavings of multipleperspectiveswhose threadsaredifficult ifnot impossible tountangle (S.Johnson, "Watching TV Makes You Smarter, New York Times, April 24,2005),muchlessassigntoasymbolicstructurerelatingtoanindividual.Asaresult,thepostmodernvampiretalegenreshouldbeconsideredawholewhosevariousinstantiationsreinforceeachotherdespitetheirdifferences.Thispaper showstheworkingsofprojective identification inpostmoderntales for different audiences through an analysis of Richelle Mead'sVampireAcademyyoungadultseriesandLaurellK.Hamilton'sAnitaBlakenovels for adults. The protagonists of young adult books dealing withvampires recognize life's finitude and derive from it the freedom toexperiment with social roles (E. O'Quinn,ALAN Review 31.3, 2004). Thistendencycanbeseeninadultvampirestoriesaswell,andconstitutespartoftheirappeal,contributingtothepotentialforre‐enchantmentavailabletopostmodernaudiences.



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Biographicalnote:

AssociateProfessorofEnglish,DrexelUniversity

GrigoriosTympas

Title: Towards a New Understanding of the Relationship Between ‘thePsychological’ and ‘the Spiritual’: Can Jung’s ‘Ambiguous’ Ontology beEnrichedbyOntologicalSystemsofthePast?

Abstract:

Despite the prevalence of phenomenological perspectives in mostscientific fields in modernity, ontological inquiries seem to retain animportantposition inmodernSociologyandSocialSciences.MaxWeber’swork, for instance, highlighted the ontological concern for the humanindividualandthesearchformeaninginlife.Later,Giddensarticulatedthe‘stracturationtheory’andtheconceptof‘ontologicalsecurity’,whichdealwithanappropriateontological frameworkforthestudyofhumansocialactivities.KeyconceptsinSocialsciences(e.g.functionalism,structuralism,stracturation etc.) engage an amalgam of ontological andphenomenological approaches. These ontological and phenomenologicalapproaches, alongside certain principles which function as interpretativetoolsinSocialsciences(i.e.reductionism,teleology,supervenience),canallbesynthesisedinacomplexmodelwhichmayprovideaholisticapproachtotherelationshipofthepsychologicalandthespiritual.

Thispaperattemptstoarticulateanewunderstandingoftherelationshipbetween ‘the spiritual’ – a dimension often ignored by Psychology andSociology – and ‘the psychological’, by reflecting on various ontologicalconsiderations through certain levels (body,psyche, society, culture, andmetaphysics),andbyconstructinga‘pluralisticmethodology’.

Adirectapplicationof theproposedpluralisticmethodology couldbeonexploringJung’sarchetypes,inparticulartheSelf,closelyrelatedtoGod(s)‐image. Many post‐Jungian interpretations introduce insights from otherscientificfields,suchasneurosciences(Knox,Solomon),politics(Samuels),

refugees care (Papadopoulos), in order to further delineate theimplications of the archetypes in modern life. Jung’s archetypal theory,critiquedasremainingwithin ‘anontologyofambiguity’ (Brooke), canbesupplementedtoother systemsofthought,stemming, for instance, fromNeo‐Platonism, and especially from the ontology of Maximus theConfessor (c. 580‐662), who considered the ‘God‐image’ as inextricablyrelatedtoGodassuch,or,moreprecisely,to‘God‐likeness’.Byreflectingon the inner dynamics of God‐image towards God‐likeness, through theproposednewmodel‐method,theontologicalpotentialofarchetypesandJung’s reservations regardingmetaphysical issues can be discussed on anewbasis,whichmightleadustofurtherunderstandlatemodernity.

BiographicalNote:

MichaelWhan

Title:Myth,Disenchantment,andtheLossofSacredPlace

Abstract:

Inthispaper,Iattempttoargueforacriticaldifferencebetweenmythandmythic being‐in‐the‐world in archaic times and the nature of myth inmoderntimesintermsofthehistoricaldis‐placementofmyth.Thatis,thedisconnectionbetweenmythandplace.Inthemodernexperienceofmyth(begun in ancient Greece), myth is no longer entwined with locality, aspecificsite,asithadbeenintheveryearlytimesintheancientworld.Atthat time, all Greek sacred architecture served to praise the gods in aspecificplace.Thegodshavetotallydiedoutoftheland.

This process of disenchantment reflects the dialecticalmovement of theoccidentalsoul,adialecticthatmanifests intherelationshipbetweenthesacredandtheprofane,affectingbothtimeandspace.The lossofsacredplace can be understood as the dialectical self‐negation of the sacred.Psychology, as the logos of the soul, must reflect this scission. Indeed,psychology is itself the historical self‐expression of this dialectical spirit,implying a different relationship to the earth: namely, a demythologized



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earth.Thepsychologicalunderstandingofmythasmyth requiresaprior,dialecticalworkofnegationwithinmythitself:’Formythtobecomeknownasmyth,ithadtonegateitself,itslogoshastobefreed.ThelogoshasfirsttobetheLogosbeforeitcancomedowntoearth’(S.Heller,TheAbsenceofMyth,NewYork:StateUniversityofNewYorkPress,2006).

This transformation in the relation between myth, earth, and place isreflected in the photograph of the earth (’earth‐rise’) taken during theApollomoon landings. Beautiful as it is ‐ and iconic for ‘eco‐psychology’andNewAgespiritualities‐ it impliesadisplacementofmyth(fromplaceto space), visualized at an historical moment of planetary technologicalself‐awareness. Myth is no longer ‘in place‘, and the ‘earth‐image’,henceforthdisenchanted,isnowenframedthroughthelogosoftechne,astheplanetarymeasure.

Inthistransformation,wehaveaplenitudeofmyths,butourmeaningofmyth is highly learned, abstract, textual, aesthetic, literary, andpsychological. We work withmyth only in certain ’specialized’ contexts,notsocietyatlarge.Heideggerobserved,oursisatimeof‘theflowngods’,whilst Jungtoorecognizedthatthedevelopmentofpsychologybelongedtothe‘despiritualizationoftheworld’.

Biographicalnote:

Michael Whan, MA, is an analytical psychologist with the IndependentGroup of Analytical Psychologists, the Association of IndependentPsychotherapists, and the College of Psychoanalysts. He has publishedcontributions in four books, and in the journals,Spring, Chiron, Harvest,Dragonflies, Existential Analysis, Ing, and The European Journal ofPsychotherapy, Counselling, and Health. He is in private practice in St.AlbansandLondon.

AnnYeoman,PhD

Title:Story:anActivityofSoul‐Makingand(Re)‐Enchantment

Abstract:

ItaloCalvino(“CyberneticsandGhosts”)writesthat“Mythicsignificanceissomething one comes across only if one insists on playing around withnarrative functions… The storyteller goes on... inventing newdevelopments in composition, until in the course of this methodical andobjectivelabourhesuddenlygetsanotherflashofenlightenmentfromtheunconsciousandtheforbidden.”Thispaperwillconsiderhowthecapacityto play around with narrative functions develops the art of story as anactivity of soul‐making ‐ an activity essential to psychic health. Storyactivatesfantasy‐thinking,bringingthewholesoulintoplay,andturningusinto myth‐makers. In “good” or meaningful storytelling, rationalconsciousnessandarchetypalimmediacy,intellectandnature,meetinourexperience of the tale, whetherwe are storytellers or audience. Story ismeaningfulwhenandbecauseitpresentsuswithsomethingstartlingandprovocative,realizedthroughthemeetingoftwoworlds(innerandouter,selfandother), invitingustoreflectonthemeetingofour intellectwithournature,andsoonouridentity.Storythatservesasanactivityofsoul‐makingaddresses the imaginativeprocessofour recognizingandcomingtogripswith the inherent strangeness—the“terriblebeauty” (Yeats)—oftheworldinwhichwelive;itlinksustothepastandthefuture,connecting,asJungwrites,“thelifeofthepastthatstillexistsinuswiththelifeofthepresent,whichthreatenstoslipawayfromit”(CW9i,par.267)—hencethepower of our stories to shape, negatively or positively, individual andcollectivehistories.

Story immerses us in paradox: on one hand story is arbitrary, shifting,partial,presentingonetale,oneperspectiveatatime;ontheotherhand,theactivityof story servesanessential functionas it connectsus to theimaginal,totherealityandfundamentofthepsyche.Ifone’sownstoryistofosterenchantment—avital connectiontothepsyche’s imagesandtothe world—rather than entrapment—a deadening, often pathological,identificationwithoneparticular“story”or self‐image—one requires theego strength to “re”‐story and “re”‐create oneself repeatedly. Thisdemandsthedifficultbutpotentiallyhealingcapacitytorealizeoneselfas



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“story,”asbeingatonceinone’scurrent“narrative”yetnotentirelyofit—asmuchitssubject,acreationofthepsyche’smaking,asitsauthor.Suchaperspective holds the promise of (re)‐enchantment, makes compassionandrelatednesspossible,linksinnerandouter,consultingroomandworld,selfandother.

Biographicalnote:

Member:IGAP;IAAP

AngelikiYiassemides,PhD

Title:QuantumEnchantmentandtheJungianParadigm

Abstract:

Allthingsareasiftheywere…[T]herearenorealthingsthatare not relatively real.We have no idea of absolute reality,because ‘reality’ isalwayssomething ‘observed’ (Jung,1929,p.57).

This paper proposes that the quantum paradigm rests on the same‘enchantedreality’asJung’spsychology:bothinviteustore‐evaluatetheclassicalworldviewandto reachbeyond‘logic’and‘common‐sense’.Thenon‐visualatomicworld,aswellastheunconscious,aremysteriousrealmseventothemostastuteexaminer.

ForJungthethreatofdisenchantmentwasaresultofthe“overvaluationof the ‘scientifically’ attested views” (Jung, 1947/1954, para 426) whichrelied on a causal and positivistic method. Jung, nonetheless,differentiated between science that is restricted to the deterministicapproach and science which takes into account non‐causal relations, aswell as the role of the observer. These factors were, and still are,incorporated into the quantum paradigm. Quantum Mechanics (QM)

moves science away from determinism: there are no certain outcomes,onlypotentialities.

Jung identifiedthemetaphoricalparallelsbetweenhistheoriesandthoseof QM. This paper emphasizes the fact that Jung – as his extensivecorrespondence with Pauli attests – was also aware of the theoreticalsimilaritiesbetweenhisobservationsandthoseofcontemporaryquantumphysicists,andthathetooktheirfindingsintoseriousconsideration.

Particularly, it is argued that Jung’s teleology is in line with QM non‐deterministicapproach.Similarly,theroleoftheobserverasexpressed inQM has striking parallels to Jung’s synchronicity principle. Also, Jung’srelianceonsymbolsinordertoexpresstheunderlyingrealityofthepsycheisyetanotherfundamentalsimilaritywithQM.

IwillarguethatQMisthenextfrontierofreality‐as‐conceived‐by‐Jung. Itis the branch of science that could provide evidence against thewidespreaddisenchantedparadigm.Jung’s‘enchantedreality’can indeedbesupportedbyacrediblescientificfield.

InordertograspsomeofthepossibletheoreticalsimilaritiesbetweentheUniverse‐as‐described‐by‐JungandQM, Iwill compare someof thebasiclaws of Classical Physics against the Quantum paradigm. Through thiscomparison the startling similarities between quantumphysics’ ‘mysticalworld’andJung’s‘enchanteduniverse’will,hopefully,becomeevident.

Bydoingso,IwillattempttoconveytheideathatthespiritandfindingsofJungian Psychology can be assisted by, as well as assist, the theory ofquantumphysics. These two fields are complementary; each one can beused to illuminate the other. The enchanted reality of the psyche caninform–atleastbyanalogy–thephysicalrealityrevealedbyQM,andviceversa.

This article also emphasizes that it is not enough to acknowledge theexistenceofan enchanted reality. It is also important to cultivatesuchaworldview.BytakingthefindingsofQMintoseriousconsideration,i.e.by



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allowing ourselves to accept and experience the irrational and the non‐logicalasavalidrepresentationofphysicalreality,wecancomeclosertotheenchantedrealityofthepsychepresentedbyJung,andviceversa.

Biographicalnote:

Independentscholar

enchantment and disenchantment: the psyche in...

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