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12405Re: Karl Jung

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  • holderlin66
    Feb 7, 2007
    • 0 Attachment
      "Jung once said that if Americans wished to understand him they
      could read Ralph Waldo Emerson."


      Death of a Princess: In Memoriam, Diana, Princess of Wales July 1,
      1961-August 31, 1997 — Veronica Goodchild

      The untimely death under tragic circumstances of a major public
      figure, a woman, a princess, who had captured the heart and
      imagination not only of her native England but of people around the
      world, is worthy of reflection. The event has sent shockwaves
      throughout the globe, unsettling the very fabric of our being, of
      what we feel we can depend upon and trust. The outpouring of public
      grief and universal mourning somehow stopped the world in its
      tracks, halted business as usual, leaving us to hover precariously
      on the borders of an event that simply does not make sense, that is
      not acceptable.

      Developments in the Concept of Synchronicity in the Analytic
      Relationship and in Theory — J. Marvin Spiegelman

      Since Jung introduced his concept of synchronicity a half-century
      ago, the idea and the word have taken wing in the popular
      imagination and entered into general consciousness. Even popular
      songs make use of it. Despite general recognition and understanding,
      however, there has been little follow-up research into this idea in
      academic and analytic circles, other than to explain it or present
      examples. Marie-Louise von Franz provides a major exception in her
      works Number and Time (1974) and On Divination and Synchronicity
      (1980), which elaborate the concept in both mathematics and fairy
      tales. Another exception is found in the work of the astrophysicist
      Professor Victor Mansfield of Cornell University, who has written an
      excellent book on the topic with many examples and significant
      criticism of the concept (Mansfield, 1995). My own work on
      synchronicity in the transference relationship as a variant on the
      mind-body, matter-spirit issue addresses the topic in the analytic
      process itself (Spiegelman 1996). The following remarks on the
      further development of Jung's concept of synchronicity will
      summarize the work of all three of the foregoing authors and are
      divided into two sections: (1) synchronicity in the analytic
      relationship and (2) theoretical questions. …

      The Power of Pilgrimage: Re-discovering Soul, Self, and Spirit in
      South America — Jeffrey W. Hull

      Jung's concept of synchronicity has always puzzled me. The idea that
      a seemingly random or coincidental event in the outer world could
      hold significant meaning for the growth and development of a
      particular person at a particular moment in time, without
      intervention by the all-knowing, all-controlling ego of that person,
      strikes me as a paradox. Who creates the synchronistic event, my ego
      consciousness as definer of meaning, or a mysterious external force
      that appears to offer me guidance just when I need it most? Perhaps
      the answer will remain a mystery, yet one thing is clear: in the
      chain of events that led up to and included my recent trip to Peru,
      I experienced synchronicity in a way that would do Jung proud. …

      Threads, Knots, Tapestries: How a Tribal Connection Is Revealed
      through Dreams and Synchronicities — Tess Castleman. Syren Book Co.
      Reviewed by Matthew Greco.

      Distinguishing Synchronicity from Parapsychological Phenomena: An
      Essay in Honor of Marie-Louise von Franz (Part 1) — Victor Mansfield

      For more than four decades, writers have followed Jung's original
      formulation of synchronicity, which considered parapsychological
      phenomena as a class of synchronicity. In this essay, I distinguish
      parapsychological phenomena from synchronicity, attempting thereby
      to aid our understanding of both. My argument for the distinction
      has three sources. First, I appeal to a careful analysis of Jung's
      formulation of synchronicity and the writings of Marie-Louise von
      Franz, whose work on the subject is second only to Jung's. Second,
      to sharpen the distinction between parapsychological phenomena and
      synchronicity, I briefly review the impressive modern successors to
      the Rhine experiments in telepathy and psychokinesis that so deeply
      influenced Jung. Third, I clarify some misconceptions that Jung had
      about causality and apply this clarification to distinguishing
      parapsychological phenomena from synchronicity. In this way, my
      distinction is more a clarification than a revision of Jung's
      original formulation of synchronicity. In part two of this essay, I
      show how this clarification harmonizes with a refined understanding
      of Jung's notion of general acausal orderdness. I then discuss how
      these ideas aid the laboratory study of both synchronicity and
      paranormal phenomena. …

      In Part 1 of this essay, I carefully followed Jung and von Franz,
      who make it clear that a major synchronicity is always a significant
      expression of individuation, a fuller articulation of who we are
      meant to be. Thus the meaning that acausally connects the inner
      psychological state and the outer event in a synchronicity
      experience is a numinous expression of the archetype of meaning, the
      self. …

      Here in Part 2, I show that a refinement of Jung's notion of general
      acausal orderedness permits a further clarification of the
      relationship between synchronicity and parapsychological phenomena.
      I then address the question of laboratory measurements of
      synchronicity and conclude with some general remarks. …

      Jung and the Neo-Pagan Movement — David Waldron and Sharn Waldron

      Neo-Paganism, one of the fastest-growing religious movements in the
      world today, has undergone a series of profound transformations in
      structure, belief, and symbolism over the past 50 years. One of the
      most significant is the appropriation of Jungian analytical
      psychology by broad sectors of the neo-Pagan movement and by some of
      its most eloquent proponents, such as Margot Adler, Miriam Simos,
      and Vivianne Crowley. However, the application of Jungian
      methodology as a means of legitimating religious belief is not as
      simple or unambiguous as neo-Pagan writers and conversely, critics
      of Jung such as Richard Noll, would attest. This paper explores the
      appropriation of Jungian theory by sectors of the neo-Pagan
      movement. It also examines the neo-Pagan movement's rather
      ambivalent relationship with Jung's interpretation of the human
      psyche within the broader context of western modernity.

      Mnemosyne, the Mother of the Muses: The Role of Memory in Greek
      Mythology and Religion (Part 1) — Gary D. Astrachan

      This paper attempts to trace out a small portion of the development
      of the notion and role of memory in Western consciousness: the role
      that memory plays in image and ritual in Greek mythology and
      religion. We want to know who and what memory was for the Greeks;
      what was her image and her provenance, her nature and her domain. We
      will attempt to discover how memory herself was seen to work and
      figure, to move and act throughout this circumscribed segment of the
      Western tradition. …

      Mnemosyne, the Mother of the Muses: The Role of Memory in Greek
      Mythology and Religion (Part 2) — Gary D. Astrachan

      In part one of this paper on the goddess Mnemosyne, Memory, the
      mother of the nine Muses, we re-viewed some of the deep structure
      and background of ancient Greek mythology, ritual and religion in
      which she is imaged as the sustaining source for all efforts aimed
      at attempting to come to an original and grounding sense of self,
      individually and collectively. Beginning with a leap to Virgil and
      Dante, part two then retraces Mnemosyne's trajectory from the
      Orphics through Plato and into contemporary literature and
      scientific theory where the confluence of psyche and matter reveals
      the presence of memory as the unifying, connecting and fragile
      thread in the ongoing human discourse and dialogue with
      (in) "nature." …

      Persephone's Path (Part 2) — Anastasia Prentiss

      In Part One of the essay Persephone's Path, Persephone recognized
      her ability to help unsettled souls in the world. When she
      encountered Hades for the first time she experiencd her first
      inkling of sexuality. Because of that encounter she learned the
      truth about her family history from her mother, Demeter. Armed with
      this new knowledge about her family, her own curiosity, and desire
      to fulfill her family destiny, Persephone made the decision to lead
      the "lost souls" down to the underworld. We find her now as her
      mother, Demeter, and grandmother, Hecate, prepare her for her

      Hermes and the Creation of Space — Murray Stein

      Who was Hermes? The great 19th-century German mythographer, W. H.
      Roscher, identified Hermes as the wind, subsuming under this basic
      identity all of his other roles and attributes — Hermes as servant
      and messenger of the sky god Zeus, Hermes as swift and winged,
      Hermes as thief and bandit, Hermes as inventor of the pipes and
      lyre, Hermes as guide of souls and as god of dreams and sleep,
      Hermes as promoter of fertility among plants and animals and as
      patron of health, Hermes as god of good fortune, Hermes as patron of
      traffic and business activities on water and land. Ingeniously,
      Roscher tied all of these functions to the primitive perception of a
      wind god. Hermes is like the wind. …

      … The shocking events of September 11, 2001 prompted Jeffrey Raff to
      explore the problem of evil in the Kabbalah. His study of this
      medieval mystical text provides another confirmation of Jung's
      hypothesis of the paradoxical, dual nature of the godhead, at least
      as that divine archetype is experienced by human beings. Another
      talented writer, Greg Mogenson, in an essay with a somewhat unwieldy
      title, pursues the issue of individuality and collectivity, using
      Jung's and his clients' dreams to demonstrate the profound effects
      of individuation on the collective psyche. An interview by Robert S.
      Henderson of three Jungian analysts who use hypnosis in their
      practice follows. This exchange outlines the reasons why both Jung
      and Freud rejected the use of hypnosis in their clinical work, draws
      parallels between hypnosis and active imagination, and describes the
      evolution of hypnosis into a non-authoritarian form of intervention.
      David T. Bradford writes about the intersection between brain
      functioning, religious experience, and Jungian psychology, in an
      essay addressing the issue of the neurological localization of the
      archetype of the Self. As usual, a number of incisive Book Reviews,
      solicited and edited by Matthew J. Greco, complete the issue …

      Jung and Hypnosis: An Interview with August Cwik, Psy.D., James
      Hall, M.D., and Ernest Rossi, Ph.D. — Robert S. Henderson

      Hypnosis captured the interest of both Freud and Jung early in their
      careers. Jung felt that his reputation as a hypnotherapist was
      instrumental in the establishment of his private practice. Both
      abandoned hypnosis because they could not understand how the results
      were obtained. Freud was also bothered by the erotic transference
      induced through hypnosis. To this day, hypnosis has not been
      incorporated into Jungian theory even though modern day hypnotherapy
      is far different than the authoritative hypnosis that was known to
      Freud and Jung.

      The Last Time I Saw Isis — James Hall

      One last lone lingering lady waits
      Shadow-cloaked, hoping to be chosen.
      Free and anxious to approach, but —
      Hoping to be chosen. Knowing
      The firm sure sadness of her final right, but
      Hoping to be chosen. …
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