Quadrant: The Journal of the C.G. Jung Foundation
Edward F. Edinger: In Memoriam — George Elder
Jung once said that if Americans wished to understand him they could read Ralph Waldo Emerson. Yet I think he would add today that we might read the works of Edward F. Edinger. The man whose death we mourn and whose life we dcelebrate is the finest aexample of creative introversion born in America since Emerson. Indeed, I have often thought of him as "our Emerson" — a man in our time of astonishing psychological integrity with an inner authority we will not soon see again. …
Edward F. Edinger: In Memoriam — Dianne Cordic
Ed's life, as I knew it for the past 20 years, was motivated almost entirely by his love of Jung and his wish to articulate the "great man's work." He spoke of himself as "an ordinary man in most respects except for my ability to see Jung's size." It was his perception of Jung's consciousness that informed and guided his writing and his life. …
Relating to the Mystery: Biological View of Analytical Psychology — Maxson J. McDowell
Is analytical psychology built on non-rational or even mystical assumptions? It seems inaccessible to many people, including many psychoanalysts, for just this reason. Noll (1994; 1997) has attacked analytical psychology on the grounds that it is based in mysticism. Pietikainen (1998a) said that Jungians defend the theory of archetypes by making an "alogical jump." Stevens (1997) has refuted many of Noll's points. I address both Noll's and Pietikainen's rationl critiques by arguing that analytical psychology does not depend on non-rational assumptions. …
Distinguishing Synchronicity from Parapsychological Phenomena: An Essay in Honor of Marie-Louise von Franz (Part 2) — Victor Mansfield
In Part 1 of this essay, I carefully followed Jung and von Franz, who make it clear that a major synchronicity is always a significant expression of individuation, a fuller articulation of who we are meant to be. Thus the meaning that acausally connects the inner psychological state and the outer event in a synchronicity experience is a numinous expression of the archetype of meaning, the self. …
Here in Part 2, I show that a refinement of Jung's notion of general acausal orderedness permits a further clarification of the relationship between synchronicity and parapsychological phenomena. I then address the question of laboratory measurements of synchronicity and conclude with some general remarks. …
Thinking in Syzygies: Toward a Structuring of the Psyche
There is a word used by Jung that makes me slow nearly to a stop when I come across it. The word is syzygy. It does not appear often in Jung's work, but when I read it there, I sometimes fall victim to the assumption that I know just what Jung means by syzygy. For example, Jung (1969c) throws it in casually in his amplifications of dreams in his essay "The Psychological Aspects of the Kore" and assumes that the meaning of syzygy should be self-evident to the reader. After rediscovering this anomalous work, I began to wonder when Jung first introduced the term syzygy into our psychological vocabulary and what its meaning and purpose might have been for him. …
Changing Fate Into Destiny — Warren Steinberg
Many modern people go through life with the fantasy of being the master of their fate, the captain of their personal ship. What happens to them they consider largely a function of the amount of energy they put into a situation. They believe that their mind is the maker of their life's pattern. If a situation does not turn out well they conclude that they have not tried hard enough, and next time they will do better. This way of thinking about life does not contain the conception that the outcome of a situation is predetermined, that is, it is due to fate. …
We have long known that Analytical Psychology is deeply rooted in animism, the major religions of the East and West, gnosticism, alchemy, and shamanism. We know that Jung saw shamanism as a precursor of his own psychology, the shaman's initiation as a kind of "archaic individuation process," and some of his own "cures" as shamanic. …
Books discussed in this essay:
Shamanism: Archaic Techniques of Ecstasy — Mircea Eliade, Trl. W.R. Trask. New York: Pantheon, 1964.
Primitive Mentality — Lucien Lévy-Bruhl, Trl. L. A. Clare. Boston: Beacon, 1966.
Becoming Half-Hidden: Shamanism and Initiation Among the Inuit — Dan Merkur. New York: Garland, 1992.
The Soul of Shamanism: Western Fantasies, Imaginal Realities — Daniel C. Noel. New York: Continuum, 1997.
The Shaman and the Jaguar: A Study of Narcotic Drugs Among the Indians of Colombia — Gerardo Reichel-Dolmatoff. Philadelphia: Temple, 1975.
The Sacred Heritage: The Influence of Shamanism on Analytical Psychology — Donald F. Sander and Steven H. Wong (Eds.). Londong: Routledge, 1997.
Jung and Shamanism in Dialogue: Retrieving the Soul/Retrieving the Sacred — C.Michael Smith. New York: Paulist, 1997.
Shamanism, Colonialism, and the Wild Man: A Study in Terror and Healing — Michael Taussig. Chicago: University of Chicago, 1987.
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