Featured Discussions - DIALOGUE - Depth Psychology Alliance2024-03-29T11:18:09Zhttps://depthpsychologyalliance.com/forum/topics/feed/featuredSoulful Presentations, Panels, and More! —FREE Livestream December 31https://depthpsychologyalliance.com/forum/topics/ee312020-12-28T22:35:35.000Z2020-12-28T22:35:35.000ZBonnie Brighthttps://depthpsychologyalliance.com/members/BonnieBright<div><p><a href="https://storage.ning.com/topology/rest/1.0/file/get/8355141068?profile=original" target="_blank" rel="noopener"><img src="https://storage.ning.com/topology/rest/1.0/file/get/8355141068?profile=RESIZE_710x" class="align-full"/></a>If you want to close out the year in a meaningful way, you may want to consider this <strong>LIVESTREAM EVENT</strong> on December 31st from 12-noon U.S. PT to midnight. Join Pacifica Graduate Institute Alumni Association as they host presentations, performances, poetry, dreamwork, and soulful exploration.</p>
<p><strong> PANEL: FROM SORROW TO SOUL</strong></p>
<p>At 1pm, I’ll be participating in a panel discussion called <strong>“From Sorrow to Soul: Finding Meaning in a Time of Loss.”</strong> Joining me will be Psychotherapist and Author of “Wild Edge of Sorrow,” <strong>Francis Weller</strong>; Jungian Analyst and Senior Climate Scientist, <strong>Jeffrey Kiehl,</strong> whose book, “Climate Change and the Future” offers a Jungian perspective; and with our very own, Educator, Counselor, and Depth Psychology Alliance Director, <strong>James Newell</strong>.</p>
<p><strong>Description:</strong></p>
<p>“Sorrow” comes from the old English "grief, regret, trouble, care, pain, anxiety." 2020 has certainly brought its share of these. Best-selling writer of <em>Care of the Soul</em>, Thomas Moore. writes, “Such a time pushes you to the edge of what is familiar and reliable, stretching your imagination.” Robert Romanyshyn, author of <em>The Soul in Grief</em>, suggests that “Grief, if it is endured, can restore to us a sense of the sacred and the holy.” This panel will engage in discussion of how we can work through these difficult emotions and allow the soul to express its deepest meaning.</p>
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<p><strong>PRESENTATION: LEANING INTO YOUR SOUL'S CALLING</strong></p>
<p>Then, at <strong>10:45pm PT</strong>, I’ll be back again to offer some reflections on “<strong>Leaning into your Soul’s Calling.” </strong></p>
<p><strong>Description:</strong></p>
<p>C. G. Jung suggested that the most critical question for humankind is whether we are related to something infinite or not. As we drop into stillness and look deeply inward, or outward into the profundity of nature, the answer becomes crystal clear. We can hear our soul beckoning us to our infinite potentiality. As the Sufi poet, Rumi, writes, “Sometimes you hear a voice through the door calling you…Turning toward what you deeply love saves you.” No matter where we are in life, our soul is always beckoning us to live more fully into our joy, creativity, and authentic being. Join me for a soul-centered exploration of the topic as we transition to the new year.</p>
<p>You’re also invited, starting now, to Tweet, Facebook, or Instagram your dreams for the coming year using the hashtag #ToastPacifica2021. See the schedule of events, or tune in to watch/listen on Facebook at <a href="http://www.facebook.com/ToastPacifica/">www.facebook.com/ToastPacifica/</a> or online at <a href="http://www.toastpacifica.com/">www.toastpacifica.com</a>.</p>
<p>See you there!</p>
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<p><a href="https://www.toastpacifica.com" target="_blank" rel="noopener"><img src="https://storage.ning.com/topology/rest/1.0/file/get/8367399661?profile=RESIZE_710x" width="600" class="align-full"/></a></p></div>Listen to my interview with UK Psychiatrist Ben Sessa MD on recent developments in Psychedelic Psychotherapy!https://depthpsychologyalliance.com/forum/topics/listen-to-my-interview-with-uk-psychiatrist-ben-sessa-md-on2017-03-30T16:20:29.000Z2017-03-30T16:20:29.000ZDavid Van Nuyshttps://depthpsychologyalliance.com/members/DavidVanNuys<div><p><a href="http://shrinkrapradio.com/images/Ben-Sessa.jpg"><img src="http://shrinkrapradio.com/images/Ben-Sessa.jpg" alt="" width="165" height="248" class="aligncenter size-full wp-image-6282"/></a></p>
<p><a href="http://www.drsessa.com/" target="_blank">Dr. Ben Sessa (MBBS BSc MRCPsych)</a> is a consultant child and adolescent psychiatrist working in adult addiction services and with custodial detained young people in a secure adolescent setting. He trained at University College London medical school, graduating in 1997. He is interested in the developmental trajectory from child maltreatment to adult mental health disorders. Dr Sessa is currently a senior research fellow at Bristol, Cardiff and Imperial College London Universities, where he is conducting the UK’s first clinical studies with MDMA-assisted therapy for the treatment of PTSD and alcohol dependence syndrome. In the last ten years he has worked on several UK-based human pharmacology trials as study doctor or as a healthy subject administering and receiving test doses of LSD, psilocybin, MDMA and ketamine. He is the author of several dozen peer-reviewed articles in the mainstream medical press and has written two books exploring psychedelic medicine; The Psychedelic Renaissance (2012) and To Fathom Hell or Soar Angelic (2015). In speaking publicly at universities and medical conferences, Dr Sessa is outspoken on lobbying for change in the current system by which drugs are classified in the UK, believing a more progressive policy of regulation would reduce the harms of recreational drug use and provide increased opportunities for clinical psychedelic research. He is a co-founder and director of the UK’s Breaking Convention conference.<br/><span id="more-6281"></span></p>
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<p><a href="http://www.shrinkrapradio.com/apps/" target="_blank">Get our iPhone/Android app!</a> <a href="https://youtu.be/9XYQyaGqSUk" target="_blank">Click here to see video preview!</a></p>
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<p>A psychology podcast by David Van Nuys, Ph.D.</p>
<p>copyright 2017: David Van Nuys, Ph.D.</p>
<p><a href="http://tinyurl.com/lx48nbc" target="_blank">Click here for the content.</a></p>
<p>David Van Nuys, PhD<br/>Creator/Host of Shrink Rap Radio</p>
<p></p></div>What is Shadow Tech?—Interview: Alliance BoardMember Dorene Mahoney with Colin Davis & Melissa Marihttps://depthpsychologyalliance.com/forum/topics/what-is-shadow-tech-new-interview-alliance-boardmember-dorene-mah2017-01-03T00:16:11.000Z2017-01-03T00:16:11.000ZDepth Alliancehttps://depthpsychologyalliance.com/members/DepthAlliance<div><p><span><a href="http://depthinsights.com/audio/Shadow-Tech-Interview-with-Colin-Davis-and-Dorene-Mahoney.mp3" target="_blank"><img src="http://storage.ning.com/topology/rest/1.0/file/get/2868859385?profile=original" width="750" class="align-full"/></a></span></p>
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<p><span><strong><strong><a href="http://depthinsights.com/audio/Shadow-Tech-Interview-with-Colin-Davis-and-Dorene-Mahoney.mp3" target="_blank">LISTEN TO THE INTERVIEW WITH DORENE MAHONEY, COLIN DAVIS, AND MELISSA MARI HERE</a></strong></strong></span></p>
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<p><span><strong><strong><strong>On January 21, 2017,</strong><span> Colin and Melissa offered a </span><strong>free online introduction</strong><span> to their work. </span><strong>(<a href="http://www.depthpsychologyalliance.com/video/introduction-to-shadow-tech-with-colin-e-davis-and-melissa-mari" target="_blank">VIEW THE REPLAY OF THE INTRODUCTORY CLASS HERE)</a></strong></strong></strong></span></p>
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<p><strong>Colin and Melissa are leading a 4-week online workshop which starts February 11, 2017 (<a href="http://www.depthpsychologyalliance.com/events/4-week-series-shadow-tech-a-21st-century-approach-to-shadow-work-" target="_blank">GET DETAILS or REGISTER for the 4-week workshop here</a>)</strong></p>
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<p><span><strong>Colin E. Davis</strong> and <strong>Melissa Mari</strong> are artists and self healers approaching inner work from an alchemical, Jungian and systems based perspective. They specialize in shadow work and in mapping the destructive force in the psyche and culture.</span></p>
<p>In this informational interview, Depth Alliance board member, <a href="http://www.depthpsychologyalliance.com/administrative-board#dorene" target="_blank">Dorene Mahoney</a>, gets the scoop on Shadow Tech, a process for working with personal and collective shadow which is discussed in the book, <em>Shadow Tech: Cracking the Codes of Personal and Collective Darkness </em> by Colin E. Davis and Melissa Mari.</p>
<p><span>Shadow Tech™ is a term Davis and Mari use to describe a modern view of the human shadow and its correlates in culture and the natural world. It is also describes practical “technology” or methods for accessing and “metabolizing" destructive psychic energy. </span></p>
<p><span><a href="http://depthinsights.com/audio/Shadow-Tech-Interview-with-Colin-Davis-and-Dorene-Mahoney.mp3" target="_blank">Listen in</a> to learn more about how Shadow Tech works for<span> integrating the effects of childhood and intergenerational trauma.</span></span></p>
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<blockquote><p><strong>On January 21, 2017,</strong> Colin and Melissa offered a <strong>free online introduction</strong> to their work. <strong>(<a href="http://www.depthpsychologyalliance.com/video/introduction-to-shadow-tech-with-colin-e-davis-and-melissa-mari" target="_blank">VIEW THE REPLAY OF THE INTRODUCTORY CLASS HERE)</a><br/></strong></p>
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<p><strong>The free introductory event precedes their 4-week workshop with Colin and Melissa stars February 11 (<a href="http://www.depthpsychologyalliance.com/events/4-week-series-shadow-tech-a-21st-century-approach-to-shadow-work-" target="_blank">Details & registration for the 4-week workshop here</a>)</strong></p>
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<blockquote><p><strong>Dorene Mahoney</strong> is also co-leading an upcoming series, "Using Jung’s Typology to Navigate the Individuation Journey", with a <strong><a href="http://www.depthpsychologyalliance.com/events/free-intro-session-using-jung-s-typology-to-navigate-the-individu" target="_blank">FREE introduction on January 12</a>.</strong> The <strong><a href="http://www.depthpsychologyalliance.com/events/6-week-online-course-using-jung-s-typology-to-navigate-the-indivi" target="_blank">6-week course with Dorene Mahoney and Shyrl McCormick starts February 2</a></strong></p>
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</blockquote>
<p><strong><a href="http://depthinsights.com/audio/Shadow-Tech-Interview-with-Colin-Davis-and-Dorene-Mahoney.mp3" target="_blank">LISTEN TO THE INTERVIEW WITH DORENE MAHONEY, COLIN DAVIS, AND MELISSA MARI HERE</a></strong></p>
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<p><strong><a href="http://depthinsights.com/audio/Shadow-Tech-Interview-with-Colin-Davis-and-Dorene-Mahoney.mp3" target="_blank"><img width="165" src="http://storage.ning.com/topology/rest/1.0/file/get/2868861540?profile=RESIZE_180x180" width="165" class="align-left"/></a></strong><strong>Colin E. Davis</strong> and <strong>Melissa Mari</strong> are artists and self healers approaching inner work from an alchemical, Jungian and systems based perspective. They specialize in shadow work and in mapping the destructive force in the psyche and culture. Their book, Shadow Tech, contains the core models they use in our own personal practice and teachings. They offer a holistic model for understanding the personal and collective shadow which overlays onto the Jungian model and opens it up to a 21st century systems level view. They teach a number of practices, including Emotional Processing (singles and couples) for integrating the effects of childhood and intergenerational trauma.</p>
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<p><a href="http://Colin%20E.%20Davis%20and%20Melissa%20Mari%20are%20artists%20and%20self%20healers%20approaching%20inner%20work%20from%20an%20alchemical,%20Jungian%20and%20systems%20based%20perspective.%20They%20specialize%20in%20shadow%20work%20and%20in%20mapping%20the%20destructive%20force%20in%20the%20psyche%20and%20culture.%20Their%20book,%20Shadow%20Tech,%20contains%20the%20core%20models%20they%20use%20in%20our%20own%20personal%20practice%20and%20teachings.%20They%20offer%20a%20holistic%20model%20for%20understanding%20the%20personal%20and%20collective%20shadow%20which%20overlays%20onto%20the%20Jungian%20model%20and%20opens%20it%20up%20to%20a%2021st%20century%20systems%20level%20view.%20They%20teach%20a%20number%20of%20practices,%20including%20Emotional%20Processing%20(singles%20and%20couples)%20for%20integrating%20the%20effects%20of%20childhood%20and%20intergenerational%20trauma." target="_blank"><img width="145" src="http://storage.ning.com/topology/rest/1.0/file/get/2865300270?profile=RESIZE_180x180" width="145" class="align-left"/></a></p>
<p><strong>Dorene Mahoney MA</strong> is a coach who helps individuals identify their deepest aspirations and align their emotional, spiritual, physical and rational selves. Developing inner coherence awakens new ways of seeing, being and moving in the world that increase vitality and confidence for the future. Certified in the Myers-Briggs Type Indicator® (MBTI®), Dorene considers her clients’ preferences for taking in and using information to help them discover their strengths and unique calling. Her background includes 30 years of human resources leadership in business; decades studying shamanic traditions, including dream work and Active Imagination; and a Master’s degree in Depth Psychology</p>
<p></p></div>NEW! —Interview on Depth Typology with Jungian John Beebe by Dorene Mahoneyhttps://depthpsychologyalliance.com/forum/topics/new-interview-with-jungian-john-beebe-by-dorene-mahoney2017-01-31T02:10:50.000Z2017-01-31T02:10:50.000ZDepth Alliancehttps://depthpsychologyalliance.com/members/DepthAlliance<div><p><span style="font-family: arial, helvetica, sans-serif;" class="font-size-2"><a href="http://depthinsights.com/audio/John-Beebe-interviewed-by-Dorene-Mahoney-0117.mp3" target="_blank"><img src="http://storage.ning.com/topology/rest/1.0/file/get/2868851390?profile=original" width="165" class="align-left"/></a></span></p>
<p><span style="font-family: arial, helvetica, sans-serif;" class="font-size-2">In this highly informative interview, available to listen free for a limited time only, Alliance Board Member Dorene Mahoney, M.A. speaks with Jungian Analyst Dr <strong>John Beebe</strong>, author of “Energies and Patterns in Psychological Type” and creator of the “eight-function” extension of the Myers-Briggs Type Indicator (MBTI) type model. Beebe is a pioneer in the field of <b><i>Depth</i></b> Typology.</span></p>
<p><span style="font-family: arial, helvetica, sans-serif;" class="font-size-2">They discuss the role (and misconceptions) of typology in Jungian and depth psychology circles, as well as in the world of MBTI. They also talk about how consciousness appears in various types of individuals and the archetypal complexes that correlate with the various types in order to reveal our potential for development, along with much more.</span></p>
<p><span style="font-family: arial, helvetica, sans-serif;" class="font-size-2">You can learn the fundamentals of applying Jung's typology in the <a href="http://www.depthpsychologyalliance.com/events/6-week-online-course-using-jung-s-typology-to-navigate-the-indivi" target="_blank">6-week online course</a> with Dorene Mahoney and Shyrl McCormick starting February 2, 2017. <br/></span></p>
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<p style="text-align: center;"><span style="font-family: arial, helvetica, sans-serif;" class="font-size-2"> <a href="http://www.depthpsychologyalliance.com/events/6-week-online-course-using-jung-s-typology-to-navigate-the-indivi" target="_blank"><strong>Get MORE DETAILS OR REGISTER</strong> for the 6-week course HERE</a></span></p>
<p style="text-align: center;"><strong><span style="font-family: arial, helvetica, sans-serif;" class="font-size-2"> <a href="http://depthinsights.com/audio/John-Beebe-interviewed-by-Dorene-Mahoney-0117.mp3" target="_blank">LISTEN to the Interview here</a></span></strong></p>
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<p></p></div>New Publication: Depth Psychology and the Digital Age — Edited by Bonnie Brighthttps://depthpsychologyalliance.com/forum/topics/new-publication-depth-psychology-and-the-digital-age-edited-by-bo2016-11-08T20:10:37.000Z2016-11-08T20:10:37.000ZBonnie Brighthttps://depthpsychologyalliance.com/members/BonnieBright<div><p>Announcing a new anthology: Now available on Amazon in paperback and Kindle!</p>
<p></p>
<p><b><a href="https://www.amazon.com/dp/0997955007/ref=sr_1_1?ie=UTF8&qid=1478493647&sr=8-1&keywords=depth+psychology+and+the+digital+age" target="_blank"><img src="http://storage.ning.com/topology/rest/1.0/file/get/2868859718?profile=original" width="560" class="align-center"/></a></b></p>
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<p><b>Publication Info: <i>Depth Psychology and the Digital Age,</i></b> edited by Bonnie Bright. Published November 2016 by Depth Insights. $14.99 Kindle, 331 pages; $17.99, Paperback 280 pages</p>
<p></p>
<p>Google “the digital age” and you’ll discover it is rather broadly defined as “the present time”—when most information is available in digital form, as compared to the era before the rise of computers in the 1970s. Depth psychology is the study of the soul, first and foremost associated with uncovering and exploring the unconscious. This diverse and compelling collection of depth psychological insights reveals the archetypal aspects at work on all of us in the depths of the digital age.</p>
<p>For one of the founders of modern depth psychology, Carl Gustav Jung, who was born in 1875 and died in 1961, the “digital age” remained <i>in potentia</i>, but even more than half a century ago, he had significant concerns about the challenges of a growing mind/matter split and the excessive focus of western cultures in particular on science, technology, and rational thinking at the expense of more soulful, reflective way of being. Jung warned that this trend toward “modernity” could be detrimental unless modernity could be adequately acknowledged and dealt with from a psychological view.</p>
<p>What is asked for is that we re-boot our understanding of the psychological and soulful aspects of technology in order to adopt a new way of being in a digital world. The contents of this volume are profoundly archetypal, proffering a chance to re-invent our relationship to the digital age and re-infuse it with meaning and soul.</p>
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<p style="text-align: center;"><strong><a href="http://depthinsights.com/books/Depth-Psychology-and-the-Digital-Age.html" target="_blank"><br/>Details, Table of Contents, More</a><a href="http://depthinsights.com/books/Depth-Psychology-and-the-Digital-Age.html"><br/></a></strong></p>
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<p style="text-align: center;"><strong><a href="https://www.amazon.com/dp/0997955007/ref=sr_1_1?ie=UTF8&qid=1478493647&sr=8-1&keywords=depth+psychology+and+the+digital+age" target="_blank">Order on Amazon</a></strong></p></div>Free transcript of my interview with Israeli Jungian Erel Shalit on The Cycle of Life!https://depthpsychologyalliance.com/forum/topics/free-transcript-of-my-interview-with-israeli-jungian-erel-shalit2016-03-13T18:26:54.000Z2016-03-13T18:26:54.000ZDavid Van Nuyshttps://depthpsychologyalliance.com/members/DavidVanNuys<div><p><a href="http://shrinkrapradio.com/images/Erel-Shalit.jpg"><img src="http://shrinkrapradio.com/images/Erel-Shalit.jpg" alt="Erel Shalit" width="164" height="179" class="alignnone size-full wp-image-4986"/></a></p>
<p><a href="http://www.shrinkrapradio.com/470.pdf">Transcript</a></p>
<p><a href="http://eshalit.co.il/" target="_blank">Dr. Erel Shalit</a> is a Jungian psychoanalyst in Israel, and past President of the Israel Society of Analytical Psychology. He founded and was Director of the Jungian Analytical Psychotherapy Program at Bar Ilan University, and has been Director of the Shamai Davidson Mental Health Clinic. He has authored and edited several books, among them The Cycle of Life; The Dream and its Amplification (with Nancy Swift Furlotti); Requiem; Enemy, Cripple, Beggar; The Complex, and The Hero and His Shadow. He chaired the Jung-Neumann Conference, and has edited, with Murray Stein, Turbulent Times, Creative Minds – Erich Neumann and CG Jung in Relationship (forthcoming in 2016). The Human Soul in Transition, at the Dawn of a New Era will be forthcoming in 2016.</p>
<p><a href="http://www.shrinkrapradio.com/470.pdf" target="_blank">Click here for the content.</a></p>
<p>David Van Nuys, PhD<br/>Creator/Host of Shrink Rap Radio</p></div>Happiness is a Warm Gun: A Community Conversation on Gun Violence in Americahttps://depthpsychologyalliance.com/forum/topics/happiness-is-a-warm-gun-a-community-conversation-on-gun-violence2016-03-17T03:06:38.000Z2016-03-17T03:06:38.000ZJames R. Newellhttps://depthpsychologyalliance.com/members/JamesRNewell<div><p>Thanks to everyone who participated this evening in our community conversation on gun violence in America. We had a rich discussion with many excellent points raised and ideas put forth. We covered a spectrum of approaches: from working on concrete legislation for change in entrenched state and federal government systems, to speculating on archetypal influences From the Greek God Apollo to ancient religious sacrifice. <br/> <br/> I hope interested persons will continue the conversation with us here in this forum. Her are a few resources to get us started:</p>
<p><a href="http://www.bradycampaign.org/key-gun-violence-statistics" target="_blank">http://www.bradycampaign.org/key-gun-violence-statistics</a><br/> <br/> <a href="http://undark.org/2016/03/14/gun-research-ban-prevents-science-on-gun-violence" target="_blank">http://undark.org/2016/03/14/gun-research-ban-prevents-science-on-gun-violence</a><br/> <br/> <a href="http://america.aljazeera.com/opinions/2015/12/the-real-cultural-explanation-for-school-shootings1.html?utm_content=opinion&utm_campaign=ajam&utm_source=facebook&utm_medium=SocialFlow" target="_blank">http://america.aljazeera.com/opinions/2015/12/the-real-cultural-explanation-for-school-shootings1.html?utm_content=opinion&utm_campaign=ajam&utm_source=facebook&utm_medium=SocialFlow</a></p>
<p><br/><strong>Craig Chalquist on Gun Violence:</strong></p>
<p><a rel="nofollow" href="https://www.youtube.com/watch?v=mAaKKNPGk6Q" target="_blank">https://www.youtube.com/watch?v=mAaKKNPGk6Q</a><br/> <br/> <strong>Cycle of Abuse in Violent Acts<br/></strong> <br/> <a rel="nofollow" href="http://www.hiddenhurt.co.uk/cycle_of_abuse.html" target="_blank">http://www.hiddenhurt.co.uk/cycle_of_abuse.html</a></p>
<p><br/> Also: See the attachments below<br/> <br/> All the best,<br/> James</p><p class="attachment"><a href="https://storage.ning.com/topology/rest/1.0/file/get/9142584473?profile=original" target="_blank" rel="noopener">Gun Sense SC - March_2016.pdf</a></p><p class="attachment"><a href="https://storage.ning.com/topology/rest/1.0/file/get/9142584683?profile=original" target="_blank" rel="noopener">KellyReport_1.pdf</a></p></div>The Souls of White Folkhttps://depthpsychologyalliance.com/forum/topics/the-souls-of-white-folk2016-03-13T01:09:14.000Z2016-03-13T01:09:14.000ZJames R. Newellhttps://depthpsychologyalliance.com/members/JamesRNewell<div><p>Thanks to everyone who has participated in our ongoing community conversations on Racism in America: The Souls of White Folk. <br/><br/>We had a wonderful and dynamic discussion today, covering a variety of personal experiences and depth psychology perspectives on racism in America. <br/><br/><strong>Below are some comments from Alliance member Dale O'Brien regarding his experiences:</strong></p>
<p>I'm 65, Caucasian white, but was voluntarily bussed into a predominantly poor, predominantly black Catholic elementary school in S.E. D.C. As altar boy, I served at many funerals. What was obvious to me was the different way that whites and blacks grieved. White funerals were family and friends, trying to hold back grief, bodies separated by empty spaces. By the first day of the start of the next work week, the whites were expected to be back at work, grieving over.</p>
<p>Black parishoners came as a community. An entire community of female mourners sat together, hip to hip, shoulder to shoulder, and WAILED a grief so all-encompassing that this white boy grieved a soul he'd never met. </p>
<p>I do not remember the name of the Native American tribe, but I'll never forget the story of the tribe's grieving ritual. Females cut their normally long hair off at ear level, males cut their normally long hair off at shoulder level. At least some of the women cut their legs to cause bleeding, as only one part of an elaborate days-long ritual of mourning.</p>
<p>Thanks for bringing us as together as much as is possible in our rich white men's internet of separateness, our web of separation.</p>
<p>Many, probably most, (but thankfully, not all) white men tend toward separation and segregation.</p>
<p>At best, one spiritual day separate from the work week is allowed. To this mind set, race is a "separate" issue from economics, "psychology", etc. Mind, to this mind set, is separate from body, separate from soul. To them, diseases and mental conditions are separate phenomena.....etc., etc.<br/><br/><strong>Here are some readings that Dale recommends:</strong><br/><br/></p>
<p>Near the end of his life, C.G. Jung was interviewed for the BBC. (Video is available on YouTube).</p>
<p>Jung said that to live without myth and the knowledge of the history of one's region is "a disease," "a mutilation of the human being." And so, I'd like to share with the group some historical reading suggestions. (I have lots more suggestions than time allows here.)</p>
<p>* Michelle Alexander on THE NEW JIM CROW</p>
<p>* Gearald Horne: THE COUNTERREVOLUTION of 1776</p>
<p>* anything by W.E.B. DuBois</p>
<p>* anything by Howard Zinn</p>
<p>* anything by John Hope Franklin</p>
<p>* anything by Vine Deloria, Jr.</p>
<p>* James W. Loewen: LIES MY TEACHER TOLD ME</p>
<p>* Eric Metaxas: AMAZING GRACE (or the film, same name)</p>
<p>* Ronald Wright: STOLEN CONTINENTS</p>
<p>* Charles C. Mann: 1491</p>
<p>* Dee Brown: BURY MY HEART AT WOUNDED KNEE</p>
<p>* Gloria Jahoda: THE TRAIL OF TEARS</p>
<p>History as Music: </p>
<p>* Mighty Mo Rodgers: BLUES IS MY WAILIN' WALL</p>
<p>* NO MAN CAN HINDER ME</p>
<p> </p></div>The Souls of White Folk: Continuing the Discussionhttps://depthpsychologyalliance.com/forum/topics/the-souls-of-white-folk-continuing-the-discussion2015-12-04T17:31:41.000Z2015-12-04T17:31:41.000ZJames R. Newellhttps://depthpsychologyalliance.com/members/JamesRNewell<div><p>I've created this forum for those of us who would like to continue the dialogue taking place during the event planned for Saturday, December 5, 2015 at 12:00noon PT. <br/> <br/> Below are some powerful articles that may hopefully stimulate more thoughts:<br/> <br/> <a href="http://www.nytimes.com/2015/06/22/magazine/the-condition-of-black-life-is-one-of-mourning.html" target="_blank">www.nytimes.com/2015/06/22/magazine/the-condition-of-black-life-is-one-of-mourning.html<br/></a> <br/> <a href="http://www.nytimes.com/2015/12/06/magazine/white-debt.html" target="_blank">www.nytimes.com/2015/12/06/magazine/white-debt.html</a><br/> <br/> <a href="http://www.theatlantic.com/magazine/archive/2015/10/the-black-family-in-the-age-of-mass-incarceration/403246/" target="_blank">http://www.theatlantic.com/magazine/archive/2015/10/the-black-family-in-the-age-of-mass-incarceration/403246/</a><br/> <br/> <a href="http://www.theatlantic.com/magazine/archive/2014/06/the-case-for-reparations/361631/" target="_blank">http://www.theatlantic.com/magazine/archive/2014/06/the-case-for-reparations/361631/<br/><br/></a></p>
<p><a href="http://www.alternet.org/environment/indigenous-elders-send-stern-message-un-paris-delegates-preventing-2degc-not-nearly" target="_blank">http://www.alternet.org/environment/indigenous-elders-send-stern-message-un-paris-delegates-preventing-2degc-not-nearly</a><br/> <br/> <a href="http://mashable.com/2015/11/26/native-american-thanksgiving/#DKTxVp6Kqaq2" target="_blank">http://mashable.com/2015/11/26/native-american-thanksgiving/#DKTxVp6Kqaq2<br/></a> <br/> <a href="http://www.rappler.com/move-ph/114946-indigenous-peoples-rights-cop21" target="_blank">http://www.rappler.com/move-ph/114946-indigenous-peoples-rights-cop21<br/> <br/></a> <a target="_self" href="http://storage.ning.com/topology/rest/1.0/file/get/2868854802?profile=original"><img width="450" class="align-left" src="http://storage.ning.com/topology/rest/1.0/file/get/2868854802?profile=RESIZE_480x480" width="450"/></a></p></div>Please Share A Favorite Quote from James Hillman!https://depthpsychologyalliance.com/forum/topics/please-share-a-favorite-quote-from-james-hillman2015-11-30T02:25:13.000Z2015-11-30T02:25:13.000ZBonnie Brighthttps://depthpsychologyalliance.com/members/BonnieBright<div><p>In honor of the upcoming debut event, "<strong><a href="http://www.depthpsychologyalliance.com/events/webinar-cross-cultural-perspectives-on-archetypal-psychology-nort" target="_blank">Cross-cultural Perspectives In James Hillman's Archetypal Psychology: North/South</a></strong>" with Patricia Berry and Brazilian Gustavo Barcellos, let's log a stream of our favorite quotes from Hillman to honor his contribution to Archetypal Psychology. </p>
<p>Just look for "Reply to this" below, type or paste your quote, and then scroll down and hit "Add Reply."</p>
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<p></p></div>New Depth Insights™ Interview: The Healing Power of Creativity - David Rosen with Bonnie Brighthttps://depthpsychologyalliance.com/forum/topics/new-depth-insightsm-interview-the-healing-power-of-creativity-dav2015-11-19T01:27:00.000Z2015-11-19T01:27:00.000ZBonnie Brighthttps://depthpsychologyalliance.com/members/BonnieBright<div><p><strong><a href="http://www.depthinsights.com/pages/radio.htm#davidrosen" target="_blank"><img width="150" src="http://storage.ning.com/topology/rest/1.0/file/get/2868854680?profile=RESIZE_180x180" width="150" class="align-left" style="padding: 3px;"/></a></strong></p>
<p>I invite you to listen to my latest interview for Depth Insights™:<strong> <a href="http://www.depthinsights.com/pages/radio.htm#davidrosen">The Healing Power of Creativity</a></strong>—David H. Rosen in conversation with Bonnie Bright about how creativity has the capacity to heal us.</p>
<p class="style6">Listen in as David describes the concept of "egocide"—the death of the ego, and its relationship with psychological and spiritual rebirth. David believes everyone needs to have a creative outlet to channel the intense energies that often result in difficult condistions, and recounts numerous examples of how creativity heals.</p>
<p class="style6"><strong>David H. Rosen</strong><span> is an American psychiatrist, Jungian analyst, and author, who <span>is perhaps best known for his research involving interviews of survivors of jumps off the Golden Gate Bridge.<span> His 1993 book, </span><em>Transforming Depression: Healing the Soul through Creativity</em><span>builds on his research with those suicide survivors.</span></span></span></p>
<p class="style6"><strong><a href="http://www.depthinsights.com/pages/radio.htm#davidrosen" target="_blank">Click here for more details and the link to listen</a></strong></p></div>Know your journey? Listen to my interview with Israeli Jungian Analyst Dr. Erel Shalit on The Cycle of Life!https://depthpsychologyalliance.com/forum/topics/know-your-journey-listen-to-my-interview-with-israeli-jungian2015-08-27T16:03:17.000Z2015-08-27T16:03:17.000ZDavid Van Nuyshttps://depthpsychologyalliance.com/members/DavidVanNuys<div><p><a href="http://shrinkrapradio.com/images/Erel-Shalit.jpg"><img src="http://shrinkrapradio.com/images/Erel-Shalit.jpg" alt="Erel Shalit" width="164" height="179" class="alignnone size-full wp-image-4986"/></a></p>
<p><a href="http://eshalit.co.il/" target="_blank">Dr. Erel Shalit</a> is a Jungian psychoanalyst in Israel, and past President of the Israel Society of Analytical Psychology. He founded and was Director of the Jungian Analytical Psychotherapy Program at Bar Ilan University, and has been Director of the Shamai Davidson Mental Health Clinic. He has authored and edited several books, among them The Cycle of Life; The Dream and its Amplification (with Nancy Swift Furlotti); Requiem; Enemy, Cripple, Beggar; The Complex, and The Hero and His Shadow. He chaired the Jung-Neumann Conference, and has edited, with Murray Stein, Turbulent Times, Creative Minds – Erich Neumann and CG Jung in Relationship (forthcoming in 2016). The Human Soul in Transition, at the Dawn of a New Era will be forthcoming in 2016.</p>
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<p><a href="Know%20your%20journey?%20Listen%20to%20my%20interview%20with%20Israeli%20Jungian%20Analyst%20Dr.%20Erel%20Shalit%20on%20The%20Cycle%20of%20Life!%20http://tinyurl.com/o5rfpa7" target="_blank">Click here for the content.</a></p>
<p>David Van Nuys, PhD<br/>Creator/Host of Shrink Rap Radio</p></div>New Depth Alliance Facebook GROUP! -- Join us therehttps://depthpsychologyalliance.com/forum/topics/new-depth-alliance-facebook-group-join-us-there2015-08-22T02:57:24.000Z2015-08-22T02:57:24.000ZBonnie Brighthttps://depthpsychologyalliance.com/members/BonnieBright<div><p>Are you on Facebook?--Depth Psychology Alliance has just started a new GROUP there (in addition to our existing Facebook PAGE) in our commitment to creating more portals to access depth psychology.</p>
<p>If you regularly (or sometimes!) use Facebook, come join us and post there, too: <a href="https://www.facebook.com/groups/DepthPsychologyAlliance/" target="_blank">https://www.facebook.com/groups/DepthPsychologyAlliance/</a></p>
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<p><a href="https://www.facebook.com/groups/DepthPsychologyAlliance/" target="_blank"><img width="600" src="http://storage.ning.com/topology/rest/1.0/file/get/2868855978?profile=RESIZE_1024x1024" width="600" class="align-full"/></a></p>
<p></p></div>Dreams, Bones & the Future: A Dialogue by Russell Lockhart & Paco Mitchellhttps://depthpsychologyalliance.com/forum/topics/dreams-bones-the-future-a-dialogue-by-russell-lockhart-paco2015-05-20T17:55:09.000Z2015-05-20T17:55:09.000ZRussell Lockhart, Ph.D.https://depthpsychologyalliance.com/members/RussellLockhartPhD<div><p><a href="http://storage.ning.com/topology/rest/1.0/file/get/2868852913?profile=original" target="_self"><img src="http://storage.ning.com/topology/rest/1.0/file/get/2868852913?profile=original" width="227" class="align-full"/></a></p>
<p><span style="font-family: 'times new roman', times;">For information see: <a href="http://dreamsbonesfuture.com">http://dreamsbonesfuture.com</a></span></p></div>Free transcript of my interview with Dr. Stanley Krippner on The Nocturnal Dreams of PTSD Victims!https://depthpsychologyalliance.com/forum/topics/free-transcript-of-my-interview-with-dr-stanley-krippner-on-the2015-07-13T17:04:28.000Z2015-07-13T17:04:28.000ZDavid Van Nuyshttps://depthpsychologyalliance.com/members/DavidVanNuys<div><p><a href="http://shrinkrapradio.com/images/StanKrippner1.jpg"><img src="http://shrinkrapradio.com/images/StanKrippner1.jpg" alt="StanKrippner" width="165" height="121" class="alignnone size-full wp-image-4710"/></a></p>
<p><a href="http://www.shrinkrapradio.com/453.pdf" target="_blank">Transcript</a></p>
<p>Long time listeners will recall that <a href="http://www.stanleykrippner.weebly.com/" target="_blank">Stan Krippner PhD</a> was my guest on Show #95 On Dreams and #30, speaking with us about Scientific Parapsychology. Dr. Krippner is also an expert on altered states of consciousness, which of course include dreaming. Currently a faculty member at the Saybrook University in San Francisco, he is a world-reknowned psychologist, who among other things is recognized for his ground-breaking work in dream telepathy and other psychic phenomena. Dr. Krippner has authored or co-authored more than 25 books. He also has hundreds of academic publications to his name and has received far too many honors and awards to list here. I strongly recommend that you explore his website at <a href="http://www.stanleykrippner.com">www.stanleykrippner.com</a> to see just what an amazing career he has had. If you are at all interested in extra sensory perception, I recommend you read Dream Telepathy: Experiments in Nocturnal Extrasensory Perception (Studies in Consciousness) by Ullman, Krippner, and Vaughan. Dr. Krippner’s autobiography, Song of The Siren: A Parapsychological Odyssey, which is out of print, would make a fascinating read if you can find a used copy on the net.</p>
<p><a href="http://www.shrinkrapradio.com/453.pdf" target="_blank">Click here for the content.</a></p>
<p>David Van Nuys, PhD<br/>Creator/Host of Shrink Rap Radio</p></div>Universities that Offer Jungian and Depth Psychology Courses or Degreeshttps://depthpsychologyalliance.com/forum/topics/universities-that-offer-jungian-and-depth-psychology-courses-or-d2014-07-24T05:44:55.000Z2014-07-24T05:44:55.000ZDepth Alliancehttps://depthpsychologyalliance.com/members/DepthAlliance<div><p>Many of our community members are interested in finding courses on Jungian or depth psychology, and if you know of colleges, universities, or even organizations that offer those, this is a great opportunity for you to contribute your insight or experience. </p>
<p>Please reply below and list any you know of....</p></div>Got magic? Listen to my interview with West African shaman Dr. Malidoma Somé & his wisdom for the West!https://depthpsychologyalliance.com/forum/topics/got-magic-listen-to-my-interview-with-west-african-shaman-dr2015-02-27T22:34:56.000Z2015-02-27T22:34:56.000ZDavid Van Nuyshttps://depthpsychologyalliance.com/members/DavidVanNuys<div><p><a href="http://shrinkrapradio.com/images/Malidoma-Some.jpg"><img class="alignnone size-thumbnail wp-image-4490" src="http://shrinkrapradio.com/images/Malidoma-Some-165x150.jpg" alt="Malidoma Some" width="165" height="150"/></a></p>
<p><a href="http://www.malidoma.com/" title="Malidoma's website" target="_blank">Malidoma Patrice Somé Ph.D.</a> is from Burkina Faso, West Africa. In his native language, Malidoma means “be friends with the stranger”. A gifted medicine man of the Dagara tribe, he holds three master’s degrees and two doctorates, from the Sorbonne and Brandeis. He is the author of ‘Of Water and the Spirit’. He is a spokesperson and storyteller of the African Wisdom tradition.</p>
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<p><a href="http://tinyurl.com/ovjmrj8" target="_blank">Click here for the content.</a></p>
<p>David Van Nuys, PhD<br/>Creator/Host of Shrink Rap Radio</p></div>Hear my interview with Jungian Analyst Dr. Samuel Kimbles on the impact of the cultural unconscious on psyche!https://depthpsychologyalliance.com/forum/topics/hear-my-interview-with-jungian-analyst-dr-samuel-kimbles-on-the2014-10-18T02:11:07.000Z2014-10-18T02:11:07.000ZDavid Van Nuyshttps://depthpsychologyalliance.com/members/DavidVanNuys<div><p><a href="http://shrinkrapradio.com/images/Sam-Kimbles.jpg"><img class="alignnone size-full wp-image-4209" src="http://shrinkrapradio.com/images/Sam-Kimbles.jpg" alt="Sam Kimbles" width="165" height="195"/></a></p>
<p>Samuel Kimbles Ph.D. is a clinical psychologist, training analyst, and member of the<br/>faculty of the C. G. Jung Institute of San Francisco, and a clinical professor (VCF) in the Department of Family and Community Medicine, University of California, San Francisco. Between September 1, 2008 and August 31, 2010 he served as president of the C.G. Jung Institute, San Francisco. He has lectured and presented papers on topics related to the theory and practical applications of analytical psychology to professional and lay audiences throughout the United States, Africa, and Europe. He is a clinical consultant and has taught at the San Francisco Jung Institute, colleges, and universities. In addition, he has trained mental health and analytic professionals on working with the unconscious life of groups. His published work on the cultural complex is a significant contribution of the application of analytical psychology to the study of groups and society. His previous book on cultural complexes was with Tom Singer, The Cultural Complex: Contemporary Jungian Perspectives on Psyche and Society (Routledge, 2004).</p>
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<p><a href="http://tinyurl.com/qd2t7hs" target="_blank">Click here for the content.</a></p>
<p>David Van Nuys, PhD<br/>Creator/Host of Shrink Rap Radio</p></div>Get a FREE download of Anne Baring's Talk, "Awakening to the Feminine," presented at the Synchronicity Forumhttps://depthpsychologyalliance.com/forum/topics/get-a-free-download-of-anne-baring-s-talk-awakening-to-the-femini2014-09-17T06:32:41.000Z2014-09-17T06:32:41.000ZBonnie Brighthttps://depthpsychologyalliance.com/members/BonnieBright<div><p>From Jennifer Palmer/SynchCast:</p>
<p><br/> The Symposium was a wonderful heart and mind opening event that I hope will become a yearly tradition!</p>
<p>In case any of you missed it or would like to see it again, my company SynchCast is offering the video download of Anne Baring's virtual presentation, "Awakening to the Feminine" free to anyone who wishes to see it.</p>
<p>All you have to do is sign up at this page where it says "click here to claim your virtual seat" with your name and email address and we'll send you the download link. Thank you again to everyone for co-creating this amazing gathering.</p>
<p><br/> <a href="http://www.synchcast.net/#!matter--psyche-symposium-anne-baring/crvj" target="_blank">http://www.synchcast.net/#!matter--psyche-symposium-anne-baring/crvj</a></p></div>Dreams and Fairy Tales and their application to Psychotherapy.https://depthpsychologyalliance.com/forum/topics/dreams-and-fairy-tales-and-their-application-to-psychotherapy-12014-09-16T20:14:23.000Z2014-09-16T20:14:23.000ZJ.D.Stephen Flynnhttps://depthpsychologyalliance.com/members/JDStephenFlynn<div><div><p align="center"></p>
<font size="3">Through the use of Jungian dream analysis this paper explores the significance of the Fairy Tale in its application to psychotherapy and attemping to extract insight to further good practice.</font><font face="Times New Roman" size="3"> </font>
<p align="center"><font size="3">Key Words:</font></p>
<font size="3"> </font>
<p align="center"><font size="3">complex.</font><font size="3"> </font> <font size="3">anima.</font><font size="3"> </font> <font size="3">shadow.</font><font size="3"> </font> <font size="3">feminine/ masculine.</font><font size="3"> </font> <font size="3">Ego.</font><font size="3"> </font> <font size="3">archetype.</font><font size="3"> </font></p>
<font face="Times New Roman" size="3"> </font><font size="3"> </font> <b><font size="3">INTRODUCTION:</font></b>
<p><font size="3">I have spent over twenty years reading all the Collective Works of Professor C. G Jung and continue to find his theories relevant to my work as a Clinical Psychotherapist working with Psychiatric out-patience here in Ireland.</font><b><font size="3"> </font></b> <font size="3">In this paper I try to illustrate several things:</font></p>
<p><font size="3">First, I hope</font><font size="3"> </font> <font size="3">to demonstrate the method of analysing a dream outlined by C. G. Jung:</font></p>
<p><font size="3">Secondly, I will apply Jungian analysis to a</font><font size="3"> </font> <font size="3">fairy tale</font> <i><font size="3">as if</font></i> <font size="3">it were a dream, and thereby illustrate the method itself and at the same time explore the relevance of Fairy Tale to the understanding and workings of the mind:</font></p>
<p><font size="3">Thirdly, I venture to make a further deduction that</font><font size="3"> </font> <font size="3">Fairy Tales are likened to ‘</font><i><font size="3">big dreams’</font></i> <font size="3">[who’s] ...’</font><i><font size="3">chief significance lies in their intrinsic meaning and not in any personal experience and its associations</font></i><font size="3">’</font> <i><font size="3">(Jung1960:291).</font></i> <font size="3">I will</font><font size="3"> </font> <font size="3">start with trying to put the dream into prospective per se and vis a vis its application to the fairy tale.</font></p>
<p><font size="3">I assume most readers to be Psychotherapists or those who take the dream seriously. To do so would constitute developing a '</font><i><font size="3">constructive</font></i><font size="3">’ approach or technique</font> <i><font size="3">(Martin 1956:36-67, also see Jung 1971:147-163 and Jung 1990 80ff).</font></i> <font size="3">Jung advises the therapist to see the dream as a welcome assistant in the treatment plan, as it illustrates the client's situation bringing memories, insights and experience to the fore. The dream is suggesting new points of view and ways of '</font><i><font size="3">getting over the dreaded impasse in the momentary adjustment of one sidedness</font></i><font size="3">,' by offering deeper insight and experience to the analysis.</font> <i><font size="3">Jung considers it impossible for anyone without knowledge of mythology and folk lore to diagnose the dream (Jung</font><font size="3"> </font> <font size="3">1960:237-300).</font></i> <font size="3">Whatever the case, when investigating the workings of the psyche from the unconscious and the conscious and all points between must be considered.</font></p>
<p><b><font size="3"> </font></b></p>
<p><b><font size="3">The significance of the unconscious:</font></b></p>
<p><font size="3">We are still at a very primitive stage of understanding the workings of the psyche. The importance of dreams, imagination, myth and fairytale holds little credence set against the importance of consciousness and scientific study. And yet, historically the former has always been with us. All the great religions give the dream high priority and Christianity is no exception.</font><font size="3"> </font> <font size="3">Fore instance, there are no less than five dreams associated with the birth of Christ, each playing a significant part in the story. Perhaps the semi conscious was acknowledged to play a greater part in events than is given credit nowadays, or is it the notion of chance and accident feature more now than in past times?</font></p>
<p><font size="3"> </font></p>
<p><font size="3">To take dreams seriously does not mean inflating the meaning of dreams or emphasising the significance of prompts in dreams beyond the</font> <i><font size="3">‘Ego’s’</font></i> <font size="3">own significance</font> <i><font size="3">(Jung 1960:323)</font></i><font size="3">. Likewise, refusing to explore the dreams importance could also become increasingly counter productive, resulting in suppressed feelings and eventually undoing conscious intention</font> <i><font size="3">(Jung 1990:111).</font></i> <font size="3">Jung saw the dream as an interplay between the unconscious and the conscious. I find most people today relegate the dream to yesterdays excess thoughts and feelings, and generally to ignore its content. I suggest we all need to ponder what our own attitude is to the dream.</font><font size="3"> </font> <font size="3">I, like Jung, consider the dream a kind of video, but its language is in the form of symbol and metaphor;</font></p>
<p><font size="3"> </font></p>
<p><font size="3"> </font></p>
<font face="Times New Roman" size="3">class="Section2"></font>
<p><i><font size="3">Where and when does anything take place to remind us even remotely of phenomena like angels, miraculous feelings,</font><font size="3"> </font> <font size="3">beatitudes and resurrection</font><font size="3"> </font> <font size="3">of the dead etc,? ...during the unconscious state of sleep, intervals occur, called 'dreams,' which contain scenes [of] the motifs of mythology. For myths are miracle tales (Jung 1981:35).</font></i></p>
<p><font size="3"> </font></p>
<font face="Times New Roman" size="3">class="Section3"></font>
<p><font size="3"> </font></p>
<p><b><font size="3">The ‘constructive’ technique:</font></b></p>
<p><font size="3">To aid our understanding</font> <font size="3">of the therapeutic process involved in evaluating the dream I have use the fairy tale ‘Jack and the Bean Stalk’(</font><i><font size="3">Opie and Opie 1980:211ff</font></i><font size="3">). I</font> <font size="3">also</font> <font size="3">will rely on two of four techniques defined in the 'Constructive Technique'(</font><i><font size="3">Martin 1956:36ff)</font></i> <font size="3">to help understand the tale</font> <i><font size="3">as if it were a dream by the hero</font></i> <font size="3">Jack as the dreamer. So Jack becomes our client, who has just dreamed about the bean stalk.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">The four techniques Martin extracts from Jung’s work are stated below and are worth quoting for the serious reader who wants to continue understand how to explore the dream (</font><i><font size="3">ibid).</font></i></p>
<p><font size="3">However, techniques three and four below are sufficient to demonstrate the story.</font><i><font size="3">(The implication is that the therapists task is not identifying the problem so much as helping the Client understand the dream for themselves.)</font></i></p>
<p><font size="3"> </font></p>
<p><font size="3"> </font><font size="3">1. The Therapist needs to seek the Clients own amplification (i.e., accentuation, magnification and enhancement of the dream, but definitely not</font> <i><font size="3">association)</font></i><font size="3">.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">2.Like the philologist's device of deducting meaning from an image that appears in many different dreams the Therapist helps the Client through a process derived from many dreams.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">3. The Therapist helps the Client with the mythical background of an image.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">4. The Therapist RE-presents the primitive or naïve interpretation. (e.g., from Hans Christian Andersen's 'The Emperors New Clothes'</font></p>
<p><font size="3">'</font><i><font size="3">"But he has nothing on!" a little child cried out at last</font></i><font size="3">.'</font> <i><font size="3">(Andersen 1983:63)).</font></i></p>
<p><font size="3">I would add a fifth point of ‘parallel’ whereby the Therapist demonstrates a ‘coinciding’ in the dream of any symbolic events and helps the Client link with what is happening in real life.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">Seeing as we have only one illustration here No 2. above is redundant, and we cannot rely on the Clients own amplification in this paper, but No’s 3 and 4 remain valid.</font></p>
<p><font size="3">To edify the story of Jack and the Bean Stalk in its authentic form I rely on Opie's historic findings in 'The Classic Fairy Tales'</font> <i><font size="3">(Opie and Opie 1980).</font></i> <font size="3">While exploring the details, I hope also to apply a little of Jung's notion of myth that is also present in the fairy tale. By ‘myth’ I use Jung’s definition of an expression of patterns of energy held deep in the psyche, common to all, known as the</font> <i><font size="3">'collective unconscious'(Jung 1960:11).</font></i></p>
<font face="Times New Roman" size="3">class="Section4"></font>
<p><font size="3"> </font></p>
<p><font size="3"> </font><font size="3">Just in case you are unfamiliar with the story or want a quick reminder, it goes as follows:</font></p>
<p></p>
<p><b><font size="3">When Jack was a baby in arms his father was killed by a giant of a man. The giant then sent off the mother and baby under the threat of death and proceeded to take all the loot to his castle afar off. Jack and his mother continued to live alone in poverty.</font></b></p>
<p><b><font size="3">We are told Jack was a good natured, indolent boy until he reaches about fourteen years of age.</font></b></p>
<p><b><font size="3">One morning when there is no food in the house except the failing dairy cow. Jack is sent off to market to sell the cow and meets a wily old butcher who, knowing Jack's ingenuous character, offers to buy the cow for a handful of beans saying they are magic beans. Jack accepts this offer, takes the beans home and incurs the wrath of his mother for striking such a poor bargain. She throws the beans out of the window and the next morning several have grown and intertwined into an enormous beanstalk reaching to sky. In spite of his mother's agitation, Jack climbs the beanstalk and finds himself in a strange land dominated by a wicked giant in his castle.</font></b></p>
<p><b><font size="3"> </font></b></p>
<p><b><font size="3">On the first visit, before he reaches the castle, he meets a fairy in the guise of an old woman. She reveals to him that his father was once a noble upright man, murdered by the giant and robbed of his possessions. It is Jack's duty to take back what should have been his and eventually he must kill the giant. Our hero has to make three visits to the giants' castle, each time going against the pleas of his mother.</font></b></p>
<p><b><font size="3"> </font></b></p>
<p><b><font size="3">During these visits to the castle Jack stole or, rather, recovered three possessions. On the first journey he returned with a bag of gold and silver, and on the second journey he returned with the hen that laid golden eggs. Both times he had hidden in the kitchen and managed to acquire the goods while the giant slept. On the third visit he took the magic harp, which called out and woke his master. Jack was pursued by the giant, reached the bean stalk and called for his mother to bring out the axe while he climbed down. He had the advantage of youth and not having a heavy meal and wine inside him, unlike the giant. Jack reached the ground in time to cut down the bean stalk, which resulted in the giant falling to his death. Jack and his mother lived in peace and happiness with enough to eat and without anxiety.</font></b></p>
<p><b><font size="3">Applying the Fairy Tale to contemporary problems:</font></b></p>
<p><font size="3">Fairy tales are the stuff of the collective unconscious, in other words they are deeper than personal and occur during the critical phases of life</font> <i><font size="3">(Jung:60 291)</font></i><font size="3">. So essentially this is a story for boys who are reaching puberty, but it does not exclude girls. However, looking if we looked at this story</font> <i><font size="3">as if</font></i> <font size="3">it were a dream of a girl it would take on a different emphasis. I took the challenge of exploring a Fairy Story for girls and the implications of the dream taking the client as a woman when I analysed ‘Snow White and The Seven Dwarves.’</font></p>
<p><font size="3"> </font></p>
<p><font size="3">So in the main I confine my comments here</font> <i><font size="3">as if</font></i> <font size="3">the dreamer was a young male in this paper. Secondly, I use classical Jungian terms, so that the word 'feminine' refers to the '</font><i><font size="3">Anima</font></i><font size="3">'</font><a title=""><sup><sup>[1]</sup></sup></a> <font size="3">within our hero</font> <i><font size="3">(Jung 1987 :138ff)</font></i><font size="3">. So I am not talking about women per se but feminine qualities. I have feminine qualities and value them greatly. Having made the distinction between feminine and woman, needless to say, the distinction between masculine and man makes the same point. So this story is just as relevant to women, as we are all in there somewhere!</font></p>
<p><font size="3"> </font></p>
<p><font size="3">Now let us consider what would be the dilemma of a client having such a dream as this?</font></p>
<p><font size="3">If the Client was in the same state as the story begins he would have a father who is absent and therefore as good as dead</font><i><font size="3">,</font></i> <font size="3">and his ‘</font><i><font size="3">shadow</font></i> <font size="3">’</font><i><font size="3">(Jung 1960:208)</font></i> <font size="3">would be represented as the Giant, (the damning male still unknown to him.) His feminine represented by his mother is anxious and struggling.</font></p>
<p><font size="3">So our client would be a youth or a man with a boy -like mentality, a bit like Peter Pan, who had no shadow and was unable to grow up. One rule of dreams is that '</font><i><font size="3">What happens in fantasy is ...compensatory to the situation or attitude of the conscious mind'(Jung 1995:310).</font></i> <font size="3">To have an extraordinary dream like this would indicate extreme compensation for the client's real life situation. Our hero would probably not have moved out of home to face the world. I would suggest the primal relationship was the mother/son and therefor very primitive, as reflected in the development of the gods in ancient Greece.</font> <i><font size="3">(For an excellent study of this subject see (Harrison 1991:257ff) where she describes the making of a goddess.)</font></i></p>
<p><font size="3"> </font></p>
<p><font size="3">Another basic rule is that the whole dream is part of the dreamer himself. Consider</font> <i><font size="3">What if</font></i> <font size="3">Jack, our dreamer, was never able to contact the giant within himself. The bean stalk is his only way of "finding out," or of connecting. Therefore, if there was no bean stalk, our dreamer might find himself unable to do anything about the giant within. He would be "split" and could find his personality taking on "giant" proportions unknown to himself. He may relive his fathers life, Clinically I work a lot with women who self harm. The</font> <i><font size="3">act</font></i> <font size="3">of self harm is</font> <i><font size="3">thee</font></i> <font size="3">act of communication between one complex and/or another or between the Ego and a complex</font><a title=""><sup><sup>[2]</sup></sup></a><font size="3">. The act of cutting is a primitive method of survival against gigantic inner forces.</font><font size="3"> </font></p>
<p><font size="3"> </font></p>
<p><font size="3">However, if the Ego were unable to keep in contact with the Complex Schizophrenia or megalomania might be one outcome for such an unfortunate.</font><font size="3"> </font> <font size="3">So fortunately our fellow has the bean stalk and that path also resembles a phallic path to his ancestry, the emergence of puberty represented in the been/seed which was scattered by his mother.</font></p>
<p><b><font size="3">A case example:</font></b></p>
<p><font size="3">I have come across many a boy who was the classic Jack at the beginning of our story when doing Social Work with delinquent children, most of whom incidently, did not grow up with a father in the house. However, their problems were not clinical but anti social.</font></p>
<p><font size="3">One child’s main problem was the absent father. He was a boy of 14 years who’s father died suddenly when he was five years old.</font></p>
<p><font size="3">There were many siblings in his family, so when the tragedy occurred, this boy's grief had been overlooked by the remaining family members, no doubt stuck in their own grief.</font></p>
<p><font size="3">He was a charming boy, but his social behaviour was stuck at the age of five years. When he was referred to me he was a leader of a gang of younger children, and when alone acted like a boy of younger years too. In the home he was quite capable of antagonizing</font><font size="3"> </font> <font size="3">his stepfather to the point of fury. Like Jack's father, this child’s natural father was known to have been a good man. Part of my work with this boy included imaging re-entering the dark room where he lay ten years earlier stricken by grief and, as it were, let some light in (awareness). Only then could he face the grief he was suffering and move on. Thereafter, his social behaviour soon became age related. The antagonism between stepfather and step-son reached manageable proportions.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">To return to our story, Jack's lack of 'father' (or lack of integrated 'father') resulted in Jack and his mother being stuck, and his mother sustaining him on milk from the one remaining cow. Her failure to maintain him alerted the crisis in the first place. Jack's dependency solely on milk for nourishment at his age is obviously regressive and totally inappropriate. He is dependant upon his mother, still at the breast as it were. The story states a little about his character. He is '...</font><i><font size="3">indolent and useless about the place</font></i><font size="3">,...</font><i><font size="3">careless and extravagant, quickly over remorse</font></i><font size="3">,..' and it seems, he was easily put into a temper and</font> <i><font size="3">‘silly</font></i><font size="3">...' If that were not enough he was also described as '...</font><i><font size="3">frightened easily.</font></i><font size="3">..'</font> <i><font size="3">(Opie and Opie 1980.214).</font></i> <font size="3">He is obviously ruined by a mother who over compensates in her caring. These are the traits of "boy mentality," all too prevalent today. Sometimes such behaviour is not dependent on age. Men can behave like boys, unresolved and captured in a grown-up body some emotionally dependent on their mothers others emotionally dependent on their wives.</font></p>
<p><font size="3">Of the giant himself, there is even more description in the story than of Jack, he was a '..</font><i><font size="3">schemer, impatient, told lies,</font></i><font size="3">..'</font><i><font size="3">(Ibid:214)</font></i> <font size="3">and actually murdered the boy's father. This situation is very symbolic because if I examine the psyche of the boy's father, we gain insight into what lies ahead for Jack. He had to reclaim the nature of the father, and balanced this with the nature of the giant, thus integrating the opposites within himself. Jack is as yet, unaware what his father was like, or even knew the giant existed. But his mother knows, and was afraid to tell him.</font><font size="3"> </font> <font size="3">The feminine in the male represents his instinctive qualities.</font></p>
<p><font size="3">He would know there was/is some secret his mother will not tell. Perhaps he dare not ask her what happened to father at this stage in his development. The attitude of ‘what you don’t know you don’t have to be responsible for’ is typically feminine. But Jack had an enormous urge to adventure.</font></p>
<p><font size="3">A case example:</font></p>
<p><font size="3">A mother, whose son was on a rehabilitation programme was</font><font size="3"> </font> <font size="3">too afraid to let go of him even though her husband resented him and was jealous of her attachment. The relationship between mother and son was so interdependent it was interfering with his rehabilitation programme. The unit tried to detach him from his mother, but all attempts only succeeded in increasing her anxiety. It was through the psychodramatic technique of Role Reverse with her son that she became aware of her secret fears for her boy. This process helped her untangle her needs from his. After the work on her own needs, she was able to let him go both emotionally and socially. The same young man now lives away from home and is doing well. She herself went on to develop a more mature relationship with her husband.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">Jack's mother also represents the state of his own feminine, as it is usually from the mother that the Anima is formed:</font> <i><font size="3">'..thus confirming the psychological rule that the first carrier of the anima-image is the mother.'(Jung 1995:388)</font></i> <font size="3">The indulgent mother, is aware, but too afraid to face her fears. This is all a bit like Adam and Eve, with Eve knowing first about the fruits of the tree of knowledge. Adam had to bite the apple himself after Eve. Perhaps this symbolizes the feminine within the male is the first to know. The duration between the two bites was not defined in the Old Testament. The feminine or anima carries the knowledge of the ancestral problems but is unable to relate this information as the impact upon the immature Ego (Jack) would be too great for it to bear.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">The gap between the conscious and unconscious is great at this point in the story and renders Jack to suffer from 'moods' which further aggravates his inability to deal with the world.</font></p>
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<p><b><font size="3">Analysing the masculine in the Fairy Tale:</font></b></p>
<p><font size="3"> </font></p>
<p><font size="3">Now enters the next figure in the story of Jack, the butcher, a man who eats meat, kills animals and transacts business with people in the marketplace, every day of his working life. There are only three other males in this story besides our hero, and the butcher is the only "normal" person we are to meet. Although he had a brief appearance in Jack's life he is very significant and seems to have been the turning point for Jack.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">The butcher appeared hard and cunning, yet he is the therapist and the catalyst Jack needs. The Client who is at this point of seeking help is also at the point of maximum vulnerability. Consequently, at this stage of Jack's life, our milk-supping wimp, is no match for the butcher, as the story prove. Jack has no sense of value, and money is the symbol of value, the exchange between people and money is a mystery to him. The butcher offers the boy beans (seed). This is a tale of a boy who has reached adolescence (makes seed). At this point in life it is appropriate to begin an adventure involving "making father within". It should be addressed before attempting to "make father without". The notion of seed is inherent in the story.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">Jack climbs the bean stalk (up his rejected seed). The ancestral single bridge between father/giant through the brave action of the son. The bean stalk is like the mystic tree reaching heaven and is a very old concept</font> <i><font size="3">(Eliade 1989:70).</font></i> <font size="3">In alchemy the tree symbol grows out of the male loins, whereas for the female the tree grows out of her head</font> <i><font size="3">(Jung 1993:256, 267)</font></i><font size="3">. Could this latter symbol suggest the woman's development might be hidden in educating her shallow opinions and the mans development comes from control of his passions or moods? But sure! Such a remark might be considered sexist if it were not of mutual concern to both gender.</font></p>
<p><i><font size="3"> </font></i></p>
<p><font size="3">Before a child can 'make father within' he has to face what his own father has avoided. In Jack's case his father was so benevolent he lost contact with his darker nature. This darker nature rose up within the father, gigantic and totally unconscious, exaggerated or out of proportion and very dangerous. A man is dangerous to himself and others if he is unaware of his darker side. There is a saying here in Ireland for such a man ‘He is a street Angle and house Devil.’</font></p>
<p><font size="3">On an international level the act of splitting the good from the evil can be useful to the State but of limited value to the individual. Placing the evil onto others can be instilled through proper gander where the public projects his dark side onto his enemy. ‘The Axis of Evil’ is an apt illustration.</font></p>
<p><font size="3">(I constantly remind myself the S.S. were 'The Police'.) If driven to an extreme a person becomes a Doctor Jekyll and Mr. Hyde. In our story, psychological splitting resulted in the father dying.</font></p>
<p><font size="3"> </font></p>
<p><b><font size="3">Observations from Practice:</font></b></p>
<p><font size="3">When working with adolescent who broke the law, most of my "therapeutic" work involved the young person owning their negative projections.</font></p>
<p><font size="3">I once introduced them to a group of adolescents who had learning difficulties. Initially the young law breakers were afraid. They then moved to a point of being very protective of their less able friends. They saw the needs of others rather than their own fear of others.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">Consider the father of Jack himself. Here is a man who has never known his own shadow. It seems the Shadow tried to take over the Ego itself, for we learn the giant was</font> <i><font size="3">'hoping to integrate himself into his fathers favour. He removed quickly into [the fathers] neighbourhood</font></i> <font size="3">...'(</font><i><font size="3">ibid:217</font></i><font size="3">). This is a case where the Shadow hopes to integrate but ends up usurping the ego. When you think about it, it is the father, the good side of the personality that should integrate the bad or darker side, not the other way round. It is indeed a huge problem Jack faces. His father’s problems are out of proportion, even giant, and therefore unconscious and ignorant. This means that, at this point in the story, our Jack lacks any awareness of greed, cute knowledge and native wit just like his father, because all these qualities are held within the giant.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">Interesting, the "national psyche" of the English fairy story is about tales of "cunning". For example there is much cunning found in the hero's of ‘Puss in Boots,’ ‘Jack the Giant Killer’ and no doubt others.</font></p>
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<p><font size="3"> </font></p>
<p><b><font size="3">Analysing the feminine in the Fairy Story:</font></b></p>
<p><font size="3">The story states Jack’s mother loses her temper and then feels remorse, fails to teach her son anything and also fails to learn anything from the experience. Instead, all is a useless expression of concern and no resolution is forthcoming. This regression to "mood" is typical of the inferior feminine aspect of the male psyche. It is only when Jack defies his feminine, do things begin to happen, that is, the Ego becomes sufficiently differentiated from the unconscious feminine within to be able to act alone.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">On his journey to meet the Giant Jack has a (chance) meeting with the second female, the old woman, or guardian fairy, and discovers the secrets about his father’s death and loss of fortune. She describes at length what a good man Jack’s father was. Referring to the giant she actually said '...</font> <i><font size="3">this man</font><font size="3"> </font> <font size="3">was altogether</font> <b><font size="3">as wicked as your father was good</font></b><font size="3">...' (Opie and Opie 1980:217)</font></i> <i><font size="3">[emphasis own]</font></i><font size="3">. Jack’s father could not</font> <i><font size="3">accept</font></i> <font size="3">his own shadow, so it killed him. There is clear evidence in the story that the father was totally unaware of the giant's wish to kill him even at the point of death; '</font><i><font size="3">...the giant took the opportunity and stabbed him. He instantly fell dead...' (Opie and Opie 1980:217)</font></i><font size="3">.Perhaps it is as well to remember that if the ‘</font><i><font size="3">shadow’</font><a title=""><sup><b><sup>[3]</sup></b></sup></a> </i><font size="3">chooses to turn on the ego, you would not last the night</font> <i><font size="3">(Jung 60:208)</font></i><font size="3">.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">Another</font> <i><font size="3">feminine</font></i> <font size="3">part of our hero can also be found in a footnote the Opie's mention in an earlier version of the story where the old woman Jack met en rout was depicted as a beautiful young woman with a peacock</font> <i><font size="3">(ibid:216n).</font></i> <font size="3">This image of a peacock is an ancient alchemical symbol that represents the soul or the unified self</font> <i><font size="3">(Jung 1993:419).</font></i> <font size="3">This second woman presented herself as such a symbol, enabling the youth overcome all obstacles (a recurring theme in the 'hero' fairy tale). She is his guide, the inner woman, whose task it is to lead the soul. She gives him guidance '</font><i><font size="3">...Never let your mother be made acquainted with your journies beforehand...'</font></i> <font size="3">Remember his mother was '.</font><i><font size="3">..stupefied with horror and grief ...at his father's death ...and was motionless...'</font></i> <font size="3">So she remains '...</font><i><font size="3">locked in pathological grief and is in need of help herself to break loose from her trauma...'(Opie and Opie 1980:217-218).</font></i></p>
<p><font size="3"> </font></p>
<p><font size="3">So on our hero goes to meet the next</font> <i><font size="3">feminine</font></i> <font size="3">figure of significance,</font><font size="3"> </font> <font size="3">the third and final woman in our 'story cum dream.' Jack meets the giant's wife. He '</font><i><font size="3">begs</font></i><font size="3">' for help from her and so learns what it is to be cunning, and by that learning enters the castle (</font><i><font size="3">ibid:220)</font></i><font size="3">. If we reflect for a moment, Jack has to break away from his mother, first by defying her, then by keeping a secret from her and then learn about his own father from the second woman en rout. Finally, he has to learn to deceive the third woman. By so doing he draws closer to his own complex, that ball of energy holding a whole life of its own: The Giant and the giant's wife (who is also the feminine part of the complex.) In this case she is so much underdeveloped</font><font size="3"> </font> <font size="3">she unwittingly is the means of her husband's death.</font></p>
<p><b><font size="3"> </font></b></p>
<p><b><font size="3">The Application of Moreno’s Co-unconscious:</font></b></p>
<p><font size="3">Moreno termed a notion of Co-unconscious which he defines as</font> <i><font size="3">..moments of “joined” inter association</font></i> <i><font size="3">(Moreno 1975:52)</font></i><b><font size="3">.</font></b> <i><font size="3">...a common content, or what might be called a “co-unconscious” (Moreno 1975:50)</font></i><b><font size="3">.</font></b></p>
<p><font size="3">Throughout the story this co unconscious described by Moreno occurs between some of the roles within the story and in some instances helps resolve the conflict. Fore instance there is an eventual healing relationship between Jack and the Butcher. But this is not always the case, as in any relationship one person might be more aware than the other as to what is going on as was Jack when deceiving his mother and the giants wife.</font></p>
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<p><font size="3"> </font></p>
<p align="center"><font size="3">A ‘critical path’</font><i><font size="3">(Lang:1970)</font></i> <font size="3">becomes evident in the story illustrated in Figs 2 to 4 above, which needs to be discerning and requires timing in its unfolding. The psychodramatic method per se does not allow for such discernment and can even disregard the unfolding required to reach a constructive conclusion when exploring co-unconscious relationships according to Moreno’s own examples of practice</font><font face="Times New Roman" size="3">:</font></p>
<p align="center"><i><font size="3">‘People live in close symbiosis, like mother and child...., develop in the course of time... I have frequently been confronted with emotional difficulties arising between individuals living in close proximity. “I was then not treating one person or the other, but an interpersonal relationship or what one may call an interpersonal neurosis. I, the physician, became their auxiliary ego’(Moreno 1975:50)</font></i><b><font size="3">.</font></b></p>
<p><font size="3">Although there is a need to work with the co unconscious I would disagree with Moreno’s enthusiastic explanation that to do so would always be useful or even wise.</font></p>
<p><font size="3"> </font></p>
<p><b><font size="3">A case example:</font></b></p>
<p><font size="3">A young single mother with a new born child could no longer accept the security her own mother offered. It increasingly felt like dominance. The frustration built up until she gained enough strength to take charge herself. In the mean time she practised psy</font><font size="3">cho dramatically to face her mother</font><i><font size="3">.(Without her mother knowing.)</font></i> <font size="3">At one point it felt like jeopardising all that was secure (a sacred cow)</font><font size="3"> </font> <font size="3">for some proposal, (mere magic beans). Like Jack, her journey did not include hurting her mother needlessly either.</font></p>
<p><font size="3"> </font></p>
<p><b><font size="3">The need to integrate the masculine and feminine:</font></b></p>
<p><font size="3">There is always the contrast of opposites. The boy, upon meeting the butcher, makes his first step towards manhood (albeit then unknown to himself). The old woman whom Jack later meets on his journey to the giant's castle, is actually a fairy who was turned into an old woman as punishment for not protecting Jack's father. She was restored to full power at the same time as Jack met the butcher (</font><i><font size="3">Opie and Opie 1980:218).</font></i> <font size="3">Here we have an example of mutual integrated growth of both the masculine and feminine forces within the psyche actually stated. It seems that when the male part of the psyche faces a reality, the feminine is then in a position to disclose some inner truth to him. However, the duration between the feminine knowing and the telling had not yet transpired, for we read that first his feminine (at present portrayed by his mother) throws his seed (beans) all over the garden. She too is an equally important part of his development. Both female figures are unconscious and need integrating. Jack (who represents the Ego) has to addresses the integration of the mother before he can start his journey. At present he can now only enter a "mood" when faced with difficulties. He is unable to face feelings or cope with stress. The nature of his mood is aptly described when we read about his mother.</font></p>
<p><font size="3"> </font></p>
<p><b><font size="3">A case example:</font></b></p>
<p><font size="3">A young male client, I once worked with therapeutically, shared all he had with his family and held nothing back. Through role reversal, we discovered the extent of power his mother held over him. I suggested he keep back ‘one stick’ when he next chopped wood for his mother,</font> <i><font size="3">without her knowledge.</font></i> <font size="3">This one stick proved the changing point for him. He went on to secure his own life outside his extended family.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">For Jack to know the truth, there is a price (as with all truth!), Rather than face the truth within ones own soul, man would rather seek flight as the means of coping. It takes as much energy to avoid what is to be avoided. Our Jack, however, does not run off at this stage. If he did, this would become the basis of a neurosis.</font> <i><font size="3">'Life calls us forth to independence, and anyone who does not heed this call... is threatened with neurosis' (Jung 1995:304).</font></i> <font size="3">Not following the call of the archetype hero may result in Jack resorting to a more primitive image, that of the archetype</font><a title=""><sup><sup>[4]</sup></sup></a> <font size="3">primordial child. Cybele’s devoted child Attis.</font></p>
<p><font size="3"> </font></p>
<p><strong><font size="3">The journey to the Complex:</font></strong></p>
<p><font size="3">Consider for a moment the whole description of the land where the giant lives as inclusive of the complex itself. This includes the castle described as '</font><i><font size="3">having a sight of grandeur</font></i><font size="3">', but it is also '</font><i><font size="3">forsaken and desolate' (ibid :220).</font></i> <font size="3">This indicates the complex has a 'mood or atmosphere.' Jack is in the realm of the unconscious where other parts of the self dwells '.</font><i><font size="3">..the groans of those</font><font size="3"> </font> <font size="3">poor victims whom the giant reserved in confinement</font></i><font size="3">...' (</font><i><font size="3">Opie and Opie 1980:220).</font></i> <font size="3">There are many rooms within oneself too. '</font><i><font size="3">In my fathers house there are many mansions' (New Testament-John 14:2)).</font></i> <font size="3">The Self has many components and in the case of this complex parts that are seldom used as it is described as '</font><i><font size="3">dark</font></i><font size="3">' indicating the lack of awareness. In this dark place, deep within the complex there is alchemical gold to be found. A complex is all energy, trapped off from the Ego. Jack, the Ego (the subject) is affected by the visit to this land. The object, the land and its buildings is also affected by the Ego.</font></p>
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<p><font size="3">There is much to learn about what affect terrain has upon the psyche. I often address the place where an injurious offence or trauma took place in my clinical work. The place itself is actually neutral and not causal. However, to neutralize the area within the psyche may involve revisiting through active imagination or through psychodrama or even encouraging the client to revisit the scene of the event. The terrain can actually form part of the complex itself. Such a visit can be healing, and especially so for post trauma syndrome. All religions have rituals that help transform the terrain, rituals to bless and clean out, to rid as illustrated by Harrison citing the ancient Greeks</font> <i><font size="3">...And the goat shall bear upon him all their iniquities into a land not inhabited. (Harrison1991:105).</font></i></p>
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<p><font size="3"> </font></p>
<p><font size="3">The notion of a parallel is becoming apparent here. Consider for a moment that</font> <i><font size="3">‘what if</font></i><font size="3">’ our idiosyncrasy is like washing on the line. What we are examining here is not the washing, but rather the washing line itself. It is that line upon which our essential differences hang. The cloths are Beliefs themselves. Without our beliefs we are naked. If we push the notion further then fairy stories are but patterns on the clothing which we can weave into our lives offering contrast to our beliefs and values offering an additional means of overcoming and coping. Consequently, these excursions to the land of the giant impact elsewhere in the story. As any development in one part of the psyche is always reflected in the counterpart. I recall Jung saying where there is a high there is a corresponding low.</font></p>
<p><font size="3"> </font></p>
<font face="Times New Roman" size="3">class="Section8"></font>
<p><font size="3">When Jack eventually returns home triumphant from his first trip to the land of the giant there is no surprise to learn he also had to overcome several hardships at home to redress the imbalance. He is now able not to tell his mother when he plans to return.</font></p>
<p><font size="3">He acquires new strength He is able once again to climb back up the bean stalk knowing where there is pending danger: He has to become hungry, and he has to 'rest on stones'. But he has more ability to cope with the increased difficulties.</font></p>
<p><b><font size="3">Observations in Practice:</font></b></p>
<p><font size="3">Part of my brief as a therapist is to help the clinically neurotic face the unacceptable part of themselves, to assist the client visit their secret memories of their own giant within (the complex) and help them steal back some silver and gold (energy) locked in there. The energy, thus rescued, can help further healing, in spite of the discomforts experienced upon return. Time is also needed between journeys, for the client to digest what has been learned.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">It seems it is not enough just to counterbalance, but also to use what was brought back from the complex in the real world, (to make conscious). The energy restored from the trip to the complex may take the form of well being, sleeping better or able to do tasks previously considered too perilous. This restoration should also encourage the client to embark on a further exploration to the complex like our Jack did.</font></p>
<p><font size="3"> </font></p>
<p><strong><font size="3">The danger to the Ego:</font></strong></p>
<p><font size="3">Jack's visit to the complex must be short, or he will be in danger of becoming part of the very problem. The Ego also affects the complex itself: the giant smells the blood of an English man and instinctively becoming more aware. The opposite must also be true as the story tells, for the wife of the giant hid Jack in the oven, the bread bin. This is at the very centre, or the "womb" of the castle where Jack heard even more truth. Revelations unfold from every direction for our hero.</font><font size="3"> </font> <font size="3">The Ego is more aware at the expense of the unconscious complex. There is no attempt to integrate the complex into the Ego.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">The route is established so upon arriving at the castle for the second time, the woman outside is '</font><i><font size="3">as before</font></i><font size="3">', which means the complex has not increased in consciousness sufficiently to detect another assault. And so with the help of a disguise, he again "conned" his way in. He even sympathised with her, because she was angry with the last visitor as '</font><i><font size="3">...both wife and the giant lament its [the gold and silver] loss</font></i><font size="3">...'</font><i><font size="3">(Opie and Opie 1980:222).</font></i> <font size="3">Jung talks of the complex having a personality, and here we can see the complex cannot itself develop without the aid of the conscious ego. Here we see the ego choosing to deceive the complex, keeping it ignorant and wanting to rob from it. We also</font><font size="3"> </font> <font size="3">can conclude that some complexes remain too difficult to integrate with the ego. Thus, the Ego has to salvage what it can, but the complex is increasingly alienated and angry. Perhaps, Jack’s complex is so ancient that it cannot be integrated.</font></p>
<p><font size="3"> </font></p>
<p><b><font size="3"> </font></b></p>
<p><b><font size="3">Expanding the theme:</font></b></p>
<p><font size="3">...</font><i><font size="3">What if</font></i><font size="3">...Jack were to identify with the complex? Would this result in 'hero worship' of the giant? His symptoms would be like an actor always on stage, performing or acting out, trying to impress the giant within. Jack might even start a fan club!</font></p>
<p><font size="3"> </font></p>
<p><font size="3">Again,</font> <i><font size="3">what if</font></i><font size="3">....the giant took over Jack himself? The medical condition of Psychosis would then result. Equally, Jack might find himself in front of a forensic psychiatrist, facing murderer and/or thief, or living off stolen proceeds (similar to the giant). Of course, the giant, dominant in Jack, would not listen to reason. This sounds like trying to persuade men who batter to see reason and give up their tyrannical reign. Freeing Jack from that situation would require a new fairy story.</font></p>
<p><font size="3"> </font></p>
<p><b><font size="3">Exploring emerging patterns:</font></b></p>
<p><font size="3">Between visits, our giant's behaviour has deteriorated somewhat. His riches are declining and he has resorted to abusing his spouse. Because of the loss of the gold the giant blames his wife who narrowly escapes a beating by going to bed. Perhaps it is the unconscious desire of the giant's wife to bring down her husband that lets Jack in the second time. There are deep stirrings of increased anxiety felt by the complex, for this last visit by Jack the giant has a little dog that starts barking when he has a nap. Jack has to feed it meat to placate it. The dog represents the instinctive part of the complex which is becoming more aware. Another indication of growing awareness can be found in the statement that '...</font><i><font size="3">daylight is breaking as Jack attempts his escape..</font></i><font size="3">.' (</font><i><font size="3">Ibid:225).</font></i></p>
<p><b><font size="3"> </font></b></p>
<p><font size="3">The feminine in the conscious ego is also suffering along with her female counterpart in the complex for when Jack returns home he discovers his mother has become ill. For one thing Jack now knows all there is to know about his father so his mothers deadly secrets are known. She must worry for her sons safety as he was away the longer on his last visit. Another reason for her suffering is that he cannot tell her when he plans to leave because of the rule imposed by the third female in our story, the old woman or guardian fairy.</font></p>
<p><font size="3">The fairy (or old woman) who only appeared after Jack met the butcher was the one who produced the conflict for the other two. It was she who gave him motive and reason to seek out what was rightfully his.</font></p>
<p><font size="3">This parallel can be found among the three male forces where the butcher plays the same role. He introduced Jack to the real world, the market place of life.</font></p>
<p><font size="3"> </font></p>
<p><b><font size="3">Exploring the significance of symbol:</font></b></p>
<p><i><font size="3">Let us reflect here on the significance of what has transpired:</font></i></p>
<p><font size="3">There is an increase in the disturbance of the complex and there is a parallel increase in the awareness of the Ego.</font></p>
<p><font size="3">On the first visit he stole silver and gold which was eventually spent. The loot of gold and silver represents energy which has been shifted from the complex to the self. Initially Jack and his mother enjoys the spoils and repairs the house (i.e., the body).</font><font size="3"> </font> <font size="3">Perhaps it is noteworthy that in the analysand the client needs to utilise energy thus gained before proceeding.</font></p>
<p><font size="3">The next item of energy taken from the complex is the hen who lays the golden egg, symbolising both spiritual and worldly energy '</font><i><font size="3">whence the double eagle is hatched, wearing the spiritual and temporal crowns...' (Jung 1993:201</font></i><font size="3">). With the magic hen, Jack returned to face his mother '</font><i><font size="3">boldly'</font></i><font size="3">. The spoils of the second visit resulted in an endless supply of wealth via golden eggs from the hen. The egg represents promise and is a symbol of the unified self to be, or "to become". Jack's theft is far more valuable the second time.</font></p>
<p><font size="3">He has no reason to return!</font></p>
<p><font size="3"> </font></p>
<p><font size="3">There is an increase of awareness in the mother too, for we learn from our story that '</font><i><font size="3">...In the three years with his mother, his mother has become more aware too....and endeavoured to discover the cause...but Jack is mindful as the ...fairy's menaces were ever present...'(ibid:224).</font></i></p>
<p><i><font size="3"> </font></i></p>
<p><font size="3">Although Jack had returned with the loot it was not a peaceful time for him. He chose mid-summers day to return the third time - when the light (or awareness) is at its height '..</font><i><font size="3">the longest day</font></i><font size="3">... '(</font><i><font size="3">ibid:224).</font></i> <font size="3">Again he defies his mother's explicit wishes - thereby increasing his own identity and breaking the incestuous bond of mother/son. Our client must chose a time when they are at their strongest before attempting such a hazardous journey again.</font></p>
<p><font size="3">Jack is not safe while the giant is at large and the beanstalk is still standing. Consider the consequence of leaving a client in this predicament!</font></p>
<p><font size="3">As before, the mask must go on for his final return. When he approaches the dark feminine (the giants wife) he continues to show respect, recognising her status as a key figure to his future success. Although he has mixed feelings about her, there is reference in the story that Jack was experiencing fear and prepared to die as '...</font><i><font size="3">Jack thought his death-warrant was signed.' (Opie and Opie 1980:225)</font></i><font size="3">. This part of the story is reminiscent of the Shamanistic experience of near death and also journeys into the sky (</font><i><font size="3">Eliade 1989:482-494).</font></i> <font size="3">Death suggests something is about to change.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">Last time it was the dog that made things difficult, this time it is the harp that raised the alarm by its shouting. The harp itself did not want to displace the loyalty it felt for the giant, but perhaps it was blind and unaware of the nature of this master. Music falls upon the ears of the good, bad and indifferent. Its master is the one who listens. The harp represents the gift of music and artistic appreciation and is an integral part of the complex itself. Having a good time seems to accompany a blackguard.</font><font size="3"> </font> <font size="3">Music has to do with quality of life and it could not be rent from the giant without notice.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">Taking a lesson from this, we can conclude that not all parts of a complex are bad. When one begins to be cut off, it can also take with it such things as ‘quality of life’ and thus leave the ego bereft. We are all made up of complexes, even the ego is a complex. What is not good is the spit of a complex from the ego. So thanks to the bean stalk Jack can at least retrieve something.</font></p>
<p><b><font size="3">Observations in Practice:</font></b></p>
<p><font size="3">When working with people who self harm a symptom of minimal communication between complexes occurs when a client is cutting themselves. There is a ‘</font><i><font size="3">co-unconscious</font></i><font size="3">’</font> <i><font size="3">(Moreno ibid)</font></i> <font size="3">communication between the complexes. So in one way, thank goodness the separation</font></p>
<p><font size="3">is not yet complete! In such cases I focus on the cutting as a means of</font></p>
<p><font size="3">a ritual that addresses the complex by the ego, albeit not a very useful one.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">It seems Jack is not going to get all he wants from the complex as he must now abandon the castle, leave the spouse and the poor captives trapped behind iron doors, (Iron being the ancient enchanted metal from out of the sky- it was used</font><font size="3"> </font> <font size="3">as far back as Egypt to fashion the Anc).</font></p>
<p><font size="3">Having grabbed the harp, its shouting wakes the Giant to hot pursuit. Jack uses the long day to facilitate his escape and eventually enlists the support of his feminine, his mother by shouting for her to fetch the axe as he descends the bean stalk. Without her help he cannot defeat his enemy. She helps him to defeat the monster, or has a hand in it, so to speak. This contrasts with the giant's wife, who's role in the tale seems to have destroyed her man. Cooperation between the feminine and masculine recurs again and again in myth and fairy story. King Arthur was provided with the sword from the very depth of the lake by the nameless ‘Lady of the Lake’ is also an excellent example.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">The story ends with the giant falling to his death in the garden, (still in the ego space of awareness.) Now the enemy lies harmless within the home ground, by contrast when our story opened with the mother fleeing in fear from the giant. In the footnote of Opie's book, the mother is confronted by the fairy, both women could unite in understanding</font> <i><font size="3">(Opie and Opie 1980:226n)</font></i><font size="3">. So both male and female forces benefit simultaneously, within our hero. It could be said that the giant and Jack unite in the only way possible too. It seems there has to be a compatible development of opposites, if this was not so, one will undermine the other.</font></p>
<p><b><font size="3">Observations in Practice:</font></b></p>
<p><font size="3">When working with clients who present with a 'low' self esteem or depressed aspect of themselves, I look for the compensating 'high' even fascist aspect of themselves hidden somewhere within.</font><i><font size="3">( Whatever presents consciously, has an opposite corresponding unconscious.)</font></i></p>
<p><font size="3"> </font></p>
<p><font size="3">Jack still needs to reconcile the feminine within himself. To do this he asks forgiveness of his mother and promises faithfully to look after her, and all benefit from the elusive spirit in the form of the harp. Jack attains the good parent within, that is, he integrates the qualities of his father with his own cunning and can move on to attain fulfilment. Jack has father and spirit, along with the feminine, all integrated as four in one.</font></p>
<p><font size="3"> </font></p>
<p><b><font size="3">Working with Fairy Tales in practice:</font></b></p>
<p><i><font size="3">Some complex conclusions:</font></i></p>
<p><font size="3">Through using Jung’s ‘Constructive techniques’ in Dream analysis I have tried to demonstrate some of the mythical background of the images, re-present the obvious and looked for patterns or coincidence to make connections with therapeutic practice.</font></p>
<p><font size="3">My first reference to practice was helping a boy overcome the grief of his father’s death, but even total absence of the father, as in the case of Jack, there remains quite infantile or non-knowing fantasy. The therapists like the butcher in the story, offers the prospect of change.</font></p>
<p><font size="3">The story points to a pattern or sequence of developmental events that are useful in dealing partially with men who present with infantile behaviour carried over into adulthood.</font></p>
<p><font size="3">An assessment of symptoms can help identify at what stage the journey a person has reached. This will involve addressing the clients relationship (or attitude) to the complex, eg., denial or reluctance (resistance) to seek the hero within.</font><font size="3"> </font></p>
<p><font size="3">If the client is still suffering abuse caused by another, no venture on any hero journey should be contemplated until the abuse has been resolved or stopped.</font></p>
<p><font size="3">The Therapist (like the Butcher) offers the prospect of change through insight into how to approach the complex. The seed of the possible is planted in return for the sacred cow of security.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">Such a confrontation with the Client will have an impact, recalling previously suppressed knowledge, involve returning to, or anticipating unresolved traits in the Clients own family which have carried over into their lives. From what has been observed in the story it is the internal problems, the complex, that will predominate in the analysand and not the external or manifestation of the problems in the world.</font></p>
<p><font size="3">However, Moreno would utilise the Co-conscious approach to increase awareness.</font></p>
<p><font size="3">Later the focus engages the complex with the Ego forcing a separation of their story from themselves. At this stage the patients story is part of them and not he who is the story teller.</font></p>
<p><font size="3">It can also be seen from the story that the consequence of co-unconscious</font><font size="3"> </font> <font size="3">between the significant auxiliaries in the story as the tension mounts in the protagonist Jack.</font></p>
<p><font size="3">This process develops until the Ego forms sufficient 'differentiation' or separation from his/her mood. Once sufficient differentiation is formed, visiting the complex itself can be undertaken via a variety of techniques within the function of 'active imagination.' (</font><i><font size="3">I myself use psychodrama and mono-drama and hope to develop a technique I call sand-art.</font></i><font size="3">)</font></p>
<p><font size="3"> </font></p>
<p><b><font size="3">I know you probably think I’m obsessed with them, but here are my ‘</font><i><font size="3">Complex Conclusions</font></i><font size="3">.’</font></b></p>
<p><font size="3"> </font></p>
<p><font size="3">I wish to sum-up advisedly by taking the (therapist) reader through some of the essential steps with a patient who presents with similar problems to our hero Jack.</font></p>
<p><font size="3">Contrary to Moreno’s Co-unconscious approach resolving mutual unawareness alone is not enough to solve problems. When the</font> <i><font size="3">why</font></i> <font size="3">of the problem is understood, the problem still exists! It seems that for the patient</font><font size="3"> </font> <font size="3">to re-enter a shadow complex safely several things need to be sorted:</font></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">The Ego must remain in charge at all times:</font></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">The purpose of entering the complex must be made clear:</font></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">The way froward and exit must be available:</font> <i><font size="3">(which may include developing a psychic place of safety before hand.)</font></i></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">Resistance is an internal boundary preventing the ego from being swamped by the complex. Resistance needs respecting.</font></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">The client will determine when to re-enter the complex.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">In the mean time, parallel work can be done by the therapist with the patient on the surrounding terrain in which the shadow complex resides, which is likened to the stage where the drama took place (the Temenos). This approach can have a tremendous positive affect on the client and will act as a guide to feelings for the therapist to determine how able the client is to proceed.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">All of the above produces a strange mix of events. It must increase tension to get the client to move from the presenting impasse and at the same time if the direction is positive, new energies are found and insight gained.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">Due to increased insight there is a higher degree of discontent with what went before, as the client now sees (with new eyes) what they are doing. This is very frustrating to witness. Behaviour that previously went undetected by the Ego is now all too apparent, and it seems the client still is powerless to do anything about it. The symbol of the spiral is useful here. The client is not going round and round but unfolding and increasing their experience. So if they pass by the same feelings the spiral helps them to see they have ‘been round and gone round’ since then and gathered extra knowledge. So it is not ‘the same again.’</font></p>
<p><font size="3"> </font></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">Evidence of identifying with the complex or being overwhelmed by it is all too apparent at this stage. This work must be balanced with Ego strengthening tactics so that the client becomes more aware of their own state and previous damaging patterns of behaviour.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">The tension then mounts as the '</font><i><font size="3">Transcendent Function</font></i><font size="3">' comes into operation</font> <i><font size="3">(Jung 60: 67)</font></i><font size="3">. The shift in attitude by the Ego</font> <i><font size="3">(Jung 60:311)</font></i> <font size="3">results from the increased awareness which is robbed from the complex and thus shifts the perception. Thus the ego becomes increasingly dissatisfied with what was acceptable before. There is a shift in energy from the complex to the Ego.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">When working with complexes I take as a yardstick of developing the most useful</font> <i><font size="3">attitude</font></i><font size="3">, the most helpful attitude, and the most constructive attitude toward the content of the complex. From thousands of hours practice I have concluded there are four steps or stages the Ego needs to transcend to arrive at ‘</font><i><font size="3">the most useful attitude’</font></i><font size="3">.</font></p>
<p><font size="3">!</font><font size="3"> </font> <i><font size="3">Willingness</font></i> <font size="3">to proceed is paramount, and has the power to withstand the problem in hand, but being willing alone is not enough, it requires the second attribute of</font> <i><font size="3">Acceptance.</font></i></p>
<p><i><font size="3">!</font></i><i><font size="3"> </font></i> <font size="3">To accept the complex and its content is primary and like willingness, it needs to be continuous or renewed. This attitude never stops but will continue all ones life. An acceptance of ones lot!</font></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">The third attribute to have toward the complex is</font> <i><font size="3">Respect.</font></i> <font size="3">Respect is two way. Jack had to respect the giant of he was dead, dead, dead. Likewise the Client needs to respect themselves.</font></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">And finally once the above attitudes are consolidated in the Client,</font> <i><font size="3">negotiation</font></i> <font size="3">between the Ego and the complex can take place.</font></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">Conversely, I never get into what is right and wrong as this is the stuff of the Priest and not the focus of psychotherapy.</font></p>
<p><font size="3">!</font><font size="3"> </font> <font size="3">Complexes themselves are not the problem per se nor will they ever 'disappear.' The problem lies in</font> <i><font size="3">the attitude</font></i> <font size="3">to the complex. A differentiation of the Ego from the client’s 'story' helps initially. Awareness itself changes both the Ego and the complex, expanding the former and diminishing the latter, but unless the client is prepared to addressed behaviour in concrete terms there is no point in pursuing the work together as the insight gained still has no focus or objective.</font></p>
<p><font size="3"> </font></p>
<p><font size="3">I have come to acknowledge the tremendous contributions both Jung and Moreno offer to my work with psychiatric out-patience. Jung offers me the context and Moreno the</font><font size="3"> </font> <font size="3">methods to explore the inner story of the patient and help them get back the energy previously disparate within them. I feel tremendously humbled and at the same time invigorated in my work. I offer an image of my own to conclude:</font></p>
<p><font size="3"> </font></p>
<p align="center"><i><font face="Times New Roman" size="3">Bent with the hunger, hooked with the cold</font></i></p>
<p align="center"><i><font face="Times New Roman" size="3">a frail woman hobbled off in dark cloths.</font></i></p>
<p align="center"><i><font face="Times New Roman" size="3">Her haggard look exceeded her years,</font></i></p>
<p align="center"><i><font face="Times New Roman" size="3">as scars of abuse hung about her ears</font></i></p>
<p align="center"><i><font face="Times New Roman" size="3">like a swathe of pain cutting a wake</font></i></p>
<p align="center"><i><font face="Times New Roman" size="3">gross her shame and engrossed in her ache.</font></i></p>
<p align="center"><i><font face="Times New Roman" size="3"> </font></i></p>
<p align="center"><i><font face="Times New Roman" size="3">The wrecker had left her shrine dark and bare.</font></i></p>
<p align="center"><i><font face="Times New Roman" size="3">Every orifice had been forced, ruptured</font></i></p>
<p align="center"><i><font face="Times New Roman" size="3">leaving his seed of destruction festooned,</font></i></p>
<p align="center"><i><font face="Times New Roman"><font size="3">manifestations of harm</font><font size="3"> </font> <font size="3">there clustered,</font></font></i></p>
<p align="center"><i><font face="Times New Roman" size="3">planted in the torn flesh of a small bairn .</font></i></p>
<p align="center"><i><font face="Times New Roman"><font size="3">This was the tale I felt</font><font size="3"> </font> <font size="3">privileged to bare .</font></font></i></p>
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<p><font size="3">Martin P, W, (1956)</font> <u><font size="3">Experiment in Depth</font></u><font size="3"> </font> <font size="3">Routledge London.</font></p>
<p><font size="3">Harrison Jane Ellen. 1991</font> <u><font size="3">Prolegomena to the Study of Greek Religion.</font></u><font size="3"> </font> <font size="3">Princelton</font></p>
<p><font size="3">Opie P,& W, (1980)</font> <u><font size="3">The Classic Fairy Tales.</font></u> <font size="3">Granada Oxford.</font></p>
<p><font size="3">Moreno J. L. (1975)</font> <u><font size="3">‘Psychodrama</font></u><font size="3">’ Second Volume ‘</font><u><font size="3">Foundations of Psychotherapy</font></u><font size="3">’ Beacon House</font></p>
<p><font size="3">Lang D.W.(1970) ‘</font><u><font size="3">Critical Path Analysis’</font></u> <font size="3">St Paul’s House. London,</font></p>
<p><font size="3"> </font></p>
</div>
<div><br clear="all"/><hr width="33%" size="1" align="left"/><div><p><a title=""></a><font size="3"> </font> I use Jung’s definition of ‘anima’ as soul, whereas animus is spirit.</p>
<p> Historically, the former is feminine in nature and the latter masculine <i>(Jung 1960:342)</i>.</p>
<sup><sup>[1]</sup></sup></div>
<div><p><a title=""></a><font size="3"> </font> Jung’s definition of ‘complex’ is a fractured piece of psyche that may well</p>
<p> have it’s own limited consciousness <i>(Jung 1960: 97)</i>.</p>
<sup><sup>[2]</sup></sup></div>
<div><p><a title=""></a> Jung reminds us that the Shadow contains all that the Ego rejects.</p>
<sup><sup>[3]</sup></sup></div>
<div><p><a title=""></a>. Jung describes Archetype as inherited presuppositions... of psychic life of our ancestors</p>
<p> right back to the earliest beginnings <i>(Jung 1960:112)</i>.</p>
<p><font face="Times New Roman" size="3"> </font></p>
<p><font face="Times New Roman" size="3"> </font></p>
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<p></p></div>Alien Landings? Listen to my interview with Gary Bobroff M.A. on A Jungian Understanding of Crop Circles!https://depthpsychologyalliance.com/forum/topics/alien-landings-listen-to-my-interview-with-gary-bobroff-m-a-on-a2014-08-21T16:37:28.000Z2014-08-21T16:37:28.000ZDavid Van Nuyshttps://depthpsychologyalliance.com/members/DavidVanNuys<div><p><a href="http://shrinkrapradio.com/images/Gary-Bobroff.jpg"><img src="http://shrinkrapradio.com/images/Gary-Bobroff.jpg" alt="Gary Bobroff" width="165" height="177" class="alignnone size-full wp-image-3677"/></a></p>
<p><a href="http://gsbobroff.com/" title="Bobroff webiste" target="_blank">Gary S. Bobroff, M.A.</a> is the author of Crop Circles, Jung & the Reemergence of the Archetypal Feminine (North Atlantic, 2014). He has a Master’s degree in Jungian-oriented Psychology from Pacifica Graduate Institute of Santa Barbara, CA. Gary writes and speaks internationally, exploring the ancient themes that draw us further into engagement with life’s deep mystery. Gary’s book looks at the science, history and symbolic nature of Crop Circles and his goal is to present a framework for the reader’s own deeper consideration of this modern mystery.<span id="more-3676"></span></p>
<p>Taking a Jungian approach, he looks for meaning in the nature of this phenomenon as being placed into grain and geocentric forms. Finding the archetypal Feminine present there, he looks at both the phenomenon itself and the nature of the era into which it has arrived, placing the and places a modern “dream” into the context of modern reality. Both psychologically grounded and open to the inspiring awe of this new phenomenon, his approach is accessible to everyone and no prior exposure to Jung or Crop Circles is required. He has been privileged to explore Crop Circle formations in Canada, the United States and Great Britain.</p>
<p>He is also the producer of the upcoming Synchronicity Symposium to be held in Joshua Tree, CA Sept 12, 13 and 14, 2014.</p>
<p>His websites are: <a href="http://gsbobroff.com/" title="Bobroff home page" target="_blank">gsbobroff.com</a> and <a href="http://jungandcropcircles.net/" title="his book website" target="_blank">jungandcropcircles.net</a></p>
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<p><a href="http://tinyurl.com/o5axdxm" target="_blank">Click here for the content.</a></p>
<p>David Van Nuys, PhD<br/>Creator/Host of Shrink Rap Radio</p></div>Conscious yet? Listen to my interview on Exploring Consciousness and Health with Marilyn Schlitz PhD!https://depthpsychologyalliance.com/forum/topics/conscious-yet-listen-to-my-interview-on-exploring-consciousness2014-08-07T21:50:18.000Z2014-08-07T21:50:18.000ZDavid Van Nuyshttps://depthpsychologyalliance.com/members/DavidVanNuys<div><p><a href="http://shrinkrapradio.com/images/Marilyn-Schlitz.jpg"><img src="http://shrinkrapradio.com/images/Marilyn-Schlitz.jpg" alt="Marilyn Schlitz" width="165" height="153" class="alignnone size-full wp-image-3653"/></a></p>
<p><a href="http://marilynschlitz.com/" title="Marilyn Schlitz website" target="_blank">Marilyn Schlitz, Ph.D.</a> is a social anthropologist, researcher, writer, and charismatic public speaker. She is currently the Founder and CEO of Worldview Enterprises. She also serves as President Emeritus and a Senior Fellow at the Institute of Noetic Sciences. Additionally, she is a Senior Scientist at the California Pacific Medical Center, where she focuses on health and healing, and board member of Pacifica Graduate Institute. For more than three decades, Marilyn has been a leader in the field of consciousness studies. Her research and extensive publications focus on personal and social transformation, cultural pluralism, extended human capacities, and mind body medicine. She has a depth of leadership experience in government, business, and the not-for-profit sectors. Her broad and varied work has given her a unique ability to help individuals and organizations identify and develop personal and interpersonal skills and capacities needed by 21st century leaders. She is currently producing a feature film (called Death Makes Life Possible) with Deepak Chopra on the topic of death and dying, and how engaging that topic in a deep and meaningful way informs the way we live our lives.</p>
<p><a href="http://tinyurl.com/kkxt5u2" target="_blank">Click here for the content.</a></p>
<p>David Van Nuys, PhD<br/>Creator/Host of Shrink Rap Radio</p></div>Recommended Books for Introductory Reading for Depth Psychology - RECOMMEND your Favorites!https://depthpsychologyalliance.com/forum/topics/recommended-books-for-introductory-reading-for-depth-psychology2014-06-20T22:38:49.000Z2014-06-20T22:38:49.000ZBonnie Brighthttps://depthpsychologyalliance.com/members/BonnieBright<div><p>Hi all. We had a great Alliance board council meeting this morning and agreed that it would be great to put together a list of books that people recommend as a good introduction to various aspects of depth psychology. As you know, we consider depth psychology very inclusive, so there are probably thousands of books that might be appropriate.</p>
<p>Please reply below and share any books you feel have served you well that you would recommend, and if they are specific to a depth topic (i.e., dreams), please stipulate. Any comments you have on the books as they are posted are greatly welcomed!</p></div>Paths to becoming a psychotherapisthttps://depthpsychologyalliance.com/forum/topics/paths-to-becoming-a-psychotherapist2014-07-20T16:13:29.000Z2014-07-20T16:13:29.000ZDaniel Glennhttps://depthpsychologyalliance.com/members/DanielGlenn<div><p>Greetings, all. Thank you for taking the time to read this.<br/>I am currently exploring the different routes to becoming a psychotherapist. While it's something I've thought about at various points in my journey, I have primarily had a career in organizational leadership over the past twelve years. A variety of causes and conditions have led me to this place of being ready to make the leap. I resonate deeply with the work and teachings of Jung, James Hillman, and Thomas Moore and am inspired to, at the very least, base my approach in the depth tradition, and perhaps train as an analyst.<br/><br/>I am curious what your recommendations might be in terms of the path to becoming a psychotherapist. I'm familiar with the different traditional degree programs and the general pros and cons that come along with them. However, in some way I don't feel particularly inclined toward a traditional program. That said, it does seem important to have some grounding in methodology and view at a basic level, and I also recognize that a traditional degree can carry weight and also can be important for logistics like insurance. <br/><br/>I do have a M.Ed, from a program I did through Lesley University, where I studied holistic approaches to education. There do seem to be certain Jungian analyst training programs that accept students who have a master's degree in non-psychology fields, so doing that training without doing a MA, MSW, or PsyD (pretty sure I don't want to pursue a traditional PhD) is an option.<br/><br/>I would be so appreciative to hear any of your experience and recommendations about how to approach this. I'm about to turn 34, so I'm young but not that young, and that does come into play when I think about, for example, a route like doing a PsyD followed by analyst training, which seems like could then total 8-10 years.<br/><br/>Other assorted information/background: I love writing and hope to do that more as I continue in my career.....I live in Boston and my girlfriend is in a doctoral program here for another three years or so, so I'm most inclined to find a program in the New England area, a hybrid program like Pacifica offers, or an online/distance learning program.....I studied Human Development and Education as an undergrad.....and I'm a practicing Shambhala Buddhist and have done some deep training in that tradition.</p>
<p><br/>Thank you for any insights or reflections you may have!</p></div>Jung and Ghosts.https://depthpsychologyalliance.com/forum/topics/jung-and-ghosts2014-06-05T11:35:29.000Z2014-06-05T11:35:29.000ZPaul Buddinghttps://depthpsychologyalliance.com/members/PaulBudding<div><p><small class="time"><font size="3">This quote (in Lament of the Dead) by Sonu Shamdasani made me sit up and re-read 6 times: "It is the ancestors" that Jung is writing about in the Red Book." This is no mere metaphor. This is no cipher for the unconscious or something like that. When he talks about the dead he means the dead. And they're present in images. They still live on". (Shamdasani). Come what now??? Yet over and over again in his career Jung would insist that the psyche couldn't make declarations like that. It could neither affirm nor deny such statements. Even in Aniela Jaffe's "Death Dreams and Ghosts" he writes approvingly in the foreword that "anyone who expects an answer of parapsychological truth will be disappointed". He also of course, discredited his own relative (Helene) on her claimed medium abilities. Yet on the other hand (in MDR) he didn't seem to mind claiming to see spirits. Did this not cross Jaffe's mind when she came to write her book on ghosts? Or did she think that Jung was maybe hallucinating? In my mind Jung was all over the place on this subject. Deliberately. Persona obsessed because he wanted to look like one thing to say, another psychiatrist, and look like another thing to say, someone who believes in such things. There's no way that he would talk to the two in the same way. Then to those in the middle, he could be open-minded. (i.e., his favoured position for most times). Sonu Shamdasani thinks he sees through this farcade and outright says that he wrote the Red Book for the dead. </font></small></p></div>Got dream skills? Listen to my interview with dream researcher Dr. Clara E. Hill on developing dreamwork skills!https://depthpsychologyalliance.com/forum/topics/got-dream-skills-listen-to-my-interview-with-dream-researcher-dr2014-05-29T16:07:19.000Z2014-05-29T16:07:19.000ZDavid Van Nuyshttps://depthpsychologyalliance.com/members/DavidVanNuys<div><p><a href="http://shrinkrapradio.com/images/Clara-Hill.jpg"><img src="http://shrinkrapradio.com/images/Clara-Hill.jpg" alt="Clara Hill" width="165" height="150" class="alignnone size-full wp-image-3479"/></a></p>
<p><a href="http://www.counselingpsychology.umd.edu/hill.html" title="Dr. Hill's academic website" target="_blank">Clara E. Hill earned her Ph.D.</a> at Southern Illinois University in 1974. She started her career in 1974 as an Assistant Professor in the Department of Psychology, University of Maryland and is currently still there as a Professor. She has been President of the Society for Psychotherapy Research, Editor of the Journal of Counseling Psychology, and Co-Editor of Psychotherapy Research. Awards include the Leona Tyler Award (Society of Counseling Psychology), the Distinguished Psychologist Award (Division 29 of the American Psychological Association), the Distinguished Research Career Award (Society for Psychotherapy Research), and the Outstanding Lifetime Achievement Award (Section on Counseling and Psychotherapy Process and Outcome Research, Society for Counseling Psychology). Her major research interests are helping skills, psychotherapy process and outcome, training therapists, dream work, and qualitative research. She has published 187 journal articles, 67 chapters in books, and 11 books (including Helping Skills, Dream Work in Therapy, Insight in Psychotherapy, Transformation in Psychotherapy, and Consensual Qualitative Research). She is married, with two children and one grandchild.</p>
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<p><a href="http://tinyurl.com/okjnmrb" target="_blank">Click here for the content.</a></p>
<p>David Van Nuys, PhD<br/>Creator/Host of Shrink Rap Radio</p></div>You wanna piece of me? Dr James Alexander interviews "Dr. Dave" about the past, present, future of psychotherapy.https://depthpsychologyalliance.com/forum/topics/you-wanna-piece-of-me-dr-james-alexander-interviews-dr-dave-about2014-04-04T16:51:03.000Z2014-04-04T16:51:03.000ZDavid Van Nuyshttps://depthpsychologyalliance.com/members/DavidVanNuys<div><p>Unfortunately, we didn't get far enough to talk about my affection for depth psychology...</p>
<p><a href="http://tinyurl.com/luysotn" target="_blank">Click here for the content.</a></p>
<p>David Van Nuys, PhD<br/>Creator/Host of Shrink Rap Radio</p></div>Working with Beliefs Reflected in Liquid Crystalhttps://depthpsychologyalliance.com/forum/topics/working-with-beliefs-reflected-in-liquid-crystal2013-12-09T19:13:57.000Z2013-12-09T19:13:57.000ZBrigitte Hansmannhttps://depthpsychologyalliance.com/members/BrigitteHansmann<div><p>As a practitioner of DFA (Duggan/French Approach) Somatic Pattern Recognition and Archetypal Pattern Analysis I have come to identify the coherently ordered water in the body as the exquisitely sensitive and responsive interface between body/psyche on one hand and environmental fields, including archetypal and other morphogenetic (form generating) fields on the other. In the blog with the same title you'll find a few articles on the subject. <a href="http://www.depthpsychologyalliance.com/profiles/blogs/working-with-beliefs-reflected-in-liquid-crystal?xg_source=msg_appr_blogpost" target="_blank">Working with Beliefs Reflected in Liquid Crystal</a></p>
<p>Following the request of a few readers to participate in a discussion of the latest of these articles, the one with the title of this discussion, I herewith open it.</p><p class="attachment"><a href="https://storage.ning.com/topology/rest/1.0/file/get/9142446858?profile=original" target="_blank" rel="noopener">Working with Beliefs in Liquid Crystal- Article IASI 2013.pdf</a></p><p class="attachment"><a href="https://storage.ning.com/topology/rest/1.0/file/get/9142447480?profile=original" target="_blank" rel="noopener">IASI 2011 DFA + Archetypal Field Theory.pdf</a></p><p class="attachment"><a href="https://storage.ning.com/topology/rest/1.0/file/get/9142446892?profile=original" target="_blank" rel="noopener">DFA_Somatic_Pattern_Recognition(1).pdf</a></p></div>Dr. Dave interviews Nancy Swift Furlotti about The Dream and its Amplificationhttps://depthpsychologyalliance.com/forum/topics/dr-dave-interviews-nancy-swift-furlotti-about-the-dream-and-its-12013-11-27T19:49:47.000Z2013-11-27T19:49:47.000ZErel Shalithttps://depthpsychologyalliance.com/members/ErelShalit<div><p>Dr. Dave interviews Nancy Swift Furlotti about The Dream and its Amplification (Erel Shalit & Nancy Swift Furlotti, Eds.). <a href="http://shrinkrapradio.com/?powerpress_pinw=2851-podcast" target="_blank">Listen</a>, or <a href="http://www.shrinkrapradio.com/366.pdf" target="_blank">read transcript</a>.</p>
<p> </p>
<p><i>The Dream and Its Amplification</i> unveils the language of the psyche that speaks to us in our dreams.</p>
<p>We all dream at least 4-6 times each night yet remember very few. Those that rise to the surface of our conscious awareness beckon to be understood, like a letter addressed to us that arrives by post. Why would we not open it? The difficulty is in understanding what the dream symbols and images mean. Through amplification, C. G. Jung formulated a method of unveiling the deeper meaning of symbolic images. This becomes particularly important when the image does not carry a personal meaning or significance and is not part of a person's everyday life.</p>
<p>Thirteen Jungian Analysts from around the world and a celebrated Jungian Scholar have contributed chapters to this book on areas of special interest to them in their work with dreams. This offers the seasoned dream worker as well as the novice great insight into the meaning of the dream and its amplification.</p>
<p>Contributors to this edition of the Fisher King Review include: Erel Shalit, Nancy Swift Furlotti, Thomas Singer, Michael Conforti, Ken Kimmel, Gotthilf Isler, Nancy Qualls-Corbett, Henry Abramovitch, Kathryn Madden, Ron Schenk, Naomi Ruth Lowinsky, Christian Gaillard, Monika Wikman, and Gilda Frantz.</p>
<p>Nancy Swift Furlotti M. A., Ph. D. candidate, is a Jungian Analyst in private practice in Los Angeles and Santa Barbara, California. She is a past President of the C.G. Jung Institute of Los Angeles. Nancy did her analytical training at the Los Angeles Institute while also participating in the Research and Training Centre for Depth Psychology According to C.G. Jung and Marie-Louise von Franz in Switzerland. She is, also, an active faculty member of the Inter-Regional Society of Jungian Analysts, the C. G. Jung Institute of Colorado, and an associate member of JPA. Beyond these, Nancy teaches and lectures in the US and Switzerland, and has a number of publications: The Archetypal drama in Puccini’s Madam Butterfly; Angels and Idols: Los Angeles, a chapter in the book, Psyche and the City: A Soul’s Guide to the Modern Metropolis. Her article, Tracing a Red Thread: Synchronicity and Jung’s Red Book, was published in Psychological Perspectives. </p></div>Conscious Apocalypse: Outliving Our Ruling Institutionshttps://depthpsychologyalliance.com/forum/topics/conscious-apocalypse-outliving-our-ruling-institutions2013-11-23T20:55:54.000Z2013-11-23T20:55:54.000ZCraig Chalquist, PhDhttps://depthpsychologyalliance.com/members/CraigChalquistPhD<div><p><a href="https://www.youtube.com/watch?v=eUlXskhpMfs">https://www.youtube.com/watch?v=eUlXskhpMfs</a></p></div>