Sacred Circle: Symbol of Wholeness in Traditional Persian Art and Architecture

Jung wrote extensively about the archetypal mandala symbol as an expression in many cultures of the centrality and nature of the interplay between human consciousness and divine consciousness. This article investigates—how in Persia, for millennia—the archetypal symbol of the mandala has been widespread in many expressions of the sacred arts. My research outlines the importance of the archetypal mandala symbol in Persian religio-aesthetic history from the first unearthed stone carvings of Persia's ancient foundations until the more recent, breathtakingly marvellous ceilings of traditional Persian architecture today. From the artistic expressions of first religious beliefs of ancient Persia—Mithraism—and through the development of the Zoroastrian faith until the subsequent rise of Christianity and then Islam, Persian sacred art illustrates the Jungian idea that wholeness sought in the journey of individuation is often expressed through archetypal symbols of circles that articulate basic truths about the divine interplay with humanity.     

Where East meets West: in the house of individuation

The psychological process of individuation as experienced in Jungian work may lead to states of consciousness that resemble advanced spiritual developments across religious traditions and cultures. This is where Westerners may reach a common ground with the East. In the essentials and with respect to the final goal there is little difference among the many ways to the self, even if the cultural features in the landscape are disparate. In late stage Jungian analysis and individuation and in what Erich Neumann calls ‘centroversion’, the personal and the impersonal aspects of the personality accumulate around the ego‐self axis to form a composite identity. In this complex structure the ego does not vanish but is joined to the impersonal archetypal levels of the psyche and identity thus becomes at once individual and archetypal. This is the third stage of conjunction as described by Jung in Mysterium Coniunctionis and it is identical to the type of consciousness depicted in the final scenes of Zen Buddhism's Ten Ox‐Herding Pictures.     

Looking High and Low: Modem Art's Search and Seizure of Push-up Bras,Cadillac Fins and Blow-up Bunnies

Marie-Louise von Franz's classical volume on Number and Time was a pioneering effort to explore the deep archetypal structure of the way we organize our understanding of ourselves and the world. She used dreams, myths, and ancient cultural images to illustrate how numbers provide us with important insights into the co-creative dynamics of the psyche. In this column I seek to extend von Franz's work by illustrating a new mathematical model of how psychological dynamics are manifest in a series of dreams. These are the dreams of a young woman, whom I call “Davina,” going through critical life transitions (presented in greater detail in Rossi, 1999).     

Coronavirus: does its activation of archetypes of evil cause added psychological suffering?

Fear and grief caused by the pandemic have produced a powerful unconscious narrative in the collective psyche that the coronavirus is driven by an innately evil, and possibly divine, force. The resulting archetypal dimension of fear causes an extra layer of psychological suffering in individuals. This paper discusses how and why this narrative was created and why it is so compelling by looking at 1) the myth-making nature of the human psyche, 2) the psychodynamics of fear that drive the narrative, 3) the properties of the coronavirus and the pandemic that activate negative poles of some archetypes, in particular, archetypes of evil, and 4) asking how analytical psychology can help ease psychological suffering caused by these negative narratives, where one possibility is to invoke the transcendent function. The author’s personal experiences as both biochemist and analytical psychologist elucidate how the transcendent function can promote healing.     

Archetypal images emerging in the therapy of Lithuanian cancer patients

The goal of this paper is to show through clinical examples how archetypal images connected with nature emerged in Lithuanian cancer patients, to analyze how these images helped them to get in touch with their emotions and meaningful personal experiences, and to discuss how these archetypal images are related to the Lithuanian cultural unconscious, and may also assist the psychological treatment of cancer. The analyzed examples permit the preliminary conclusion that when ill with cancer, a person's psyche generates universal archetypal images that constitute an important part of the process of coping psychologically with the disease.     

Walking Toward Green Man: Encounters with the Sacred Masculine

My intention in taking a medicine walk was to finally encounter Green Man, the elusive and ancient archetypal figure representing the masculine spirit within nature. Symbolized by the face in the tree, he is the uniting essence joining the archetypal Sky Father to Earth Mother, bringing polarized (and polarizing) energies into alignment and harmony. He is a central symbol often hidden within most major myths and religions, unidentifiable unless you know where and how to look. Today Green Man takes form as a prophetic voice for the planet, challenging the population to return to its roots, dig deep, and ground itself once again for the sake of future generations—if only we would listen. This medicine walk was a chance to hear what he had to say, but the daylong journey felt rather lackluster and uneventful, and it seemed as if Green Man had eluded me yet again. However, much post-walk introspection and mirroring with my companions revealed that he not only made contact with me, but that he has been walking with me for years, whispering in my ear, and I simply did not acknowledge him. This is the story of a seemingly banal medicine walk that ended up revealing a sacred and abiding relationship with Green Man, who then initiated me into the new realm of Father Earth.     

Light and Shadow as a Function of the Religious Psyche: The Evil Eye

Psychology today has a tendency to pathologize anything which deviates from the Cartesian medical paradigm. It is a great injustice of the field to rob the psyche of its shadow, its evil side. The late Rabbi Shneerson spoke about this aspect of personality in terms of light and shadow (good and evil) and how we need to allow both in an attempt to create balance which then leads to harmony. This paper is an attempt to look at the ancient struggle of good and evil in terms of the Etz Chayim, or the Tree of Life. The ancient knowledge of Judaism has much to offer the young field of psychology concerning human nature and life cycle. The evil eye as a religious function of the psyche is an attempt to expound on the importance of taking the full spectrum of human nature into account, seeing and understanding the entire picture. Perhaps we can change from pathology to the stories of our monsters or gremlins and what they have to teach us. It is only through allowing the light and the dark to co-exist, that we can create a place for balance and unity. Lectures extensively at universities, to professional organizations, and community groups     

Sacred Violations,Perceptions of Injustice,and Anger in Muslims

Anger has been at the center of religiopolitical conflicts and has been associated with well‐being. This study examined the role of Muslim anger in sociopolitical events perceived as a sacred violation. A Muslim sample (N = 151) identified adverse political events that have deeply affected them; and completed measures of anger, sacred violations, perceptions of injustice, and religiousness. Sacred violations and perceptions of injustice were associated with greater levels of anger, with sacred violations being the stronger predictor. Post hoc analyses revealed that surrender problem‐solving style increased anger control. The findings provide broad support for the importance of religious appraisals of adverse political events in Muslim anger.     

Confucius�� transformation of traditional religious ideas

Confucius’ religious thought summarized and utilized existing historical and cultural achievements. He strove to bring problems concerning traditional religious ideas such as destiny, the spirits, ritual propriety and faith into the realm of the rational. He sought to unearth the elements of human reason contained within these and to highlight the sublime and sacred in actual human society. He established a system of religious humanism that incorporated views on edification, faith, destiny, the ghosts and spirits and self-cultivation. Using a dialectic based on the mean, he established a spiritual mindset comprising rational faith, a this-worldly transcendence and a sacredness grounded in the human that led ancient Chinese religious thinking in a unique direction.     

Bringing the mosque home and talking politics: women, domestic space, and the state in the Ferghana Valley (Uzbekistan)

In this article I argue that domestic space has to be theorized as an important center of religious practice and socio-political activism. Born-again and devout Muslim women in the Ferghana Valley (Uzbekistan) use domestic space as an important sacred place for religious observance and socialization equal to the mosques. This sacred place has a special meaning for born-again and devout Muslims as it carries a promise of personal and social change. In the context of religious and political persecution by the Uzbek state, domestic space is experienced as a politically safe place and as a critically important site of socio-political criticism and activism, as some intimate in-house discussions about religious, political, and social oppression take a form of public protest on the streets.     

The Sacred-Secular Dialectics of the Reenchanted Religious Order - The Lingsu Exo-Esoterics in Hong Kong

This paper aims to locate the essence of new religions which manifest themselves as part and parcel of the elusive reenchanted phenomena. It is based on an ethnographic case study of a new religious group, the Lingsu Exo-Esoterics, in Hong Kong. The study unravels how this new religious group reconciles the fundamental disparity between sacred and secular cosmologies. Instead of being pulled apart by the polar opposites between the sacred and the secular, the Lingsu unifies the sacred-secular dichotomy through a dialectical process of 'sacralization of the secular' and 'secularization of the sacred'. The paper investigates how sacred and secular cosmologies are mutually interpenetrating each other and interactively validating each other through the sacralization-secularization process. An in-depth analysis of this dialectical process offers new insights into the societal tide of reenchantment.     

Finding the Sacred in Unexpected Places: Religious Evanescence and Evocation

This address examines the complex processes whereby cultural understandings of the sacred and, consequently, religious identity are negotiated in the contemporary social world. Two key processes of negotiation are delineated, namely, religious evanescence and religious evocation. Religious evanescence reflects efforts to deemphasize or sever connections to the sacred. By contrast, religious evocation consists of activities that emphasize or enhance linkages to sacred things. Groups actively manage their relationship to the sacred, and thus their religious identities, by engaging in evanescent or evocative practices. Moreover, the rejection of sacred things (evanescence) and the affirmation of them (evocation) are not mutually exclusive processes. They can be enlisted strategically, selectively, and even in combination with one another to suit a wide variety of social contexts and normative expectations. Boundaries in relation to the sacred are, therefore, sites for contradictory and innovative social processes. The contested and fluid boundaries that define the genre of “Christian rock” serve to illustrate these processes.     

One Thousand Dreams

The dreams in Psychology and Alchemy were important to Jung because they portray a natural process in the unconscious in which the mandala symbolism gradually takes form, with emphasis on a centre. The dreamer is led through a labyrinth of archetypal symbolism which lays in evidence the dynamic structure of the psyche.
Jung was obviously not permitted to reveal the identity of the man behind the dreams. This paper introduces the historical dreamer, Wolfgang Pauli (1900-1958), together with a sample of his significant dreams as discussed by Jung. The intent is to bear witness to the suffering which hides behind the archetypal imagery, as well as the transformative power of the archetype, lending support to Jung's statement that 'behind every neurosis there is a religious problem'.
Pauli was a genius, who as a Nobel laureate ranked with the top physicists of this century. As a one-sided intellectual atheist alienated from his feelings, in his early thirties he met with an emotional crisis, which led him to Jung for treatment. The dreams that Pauli experienced at that time carried him through a depth experience, a nekyia, that transformed his attitude toward life. They were also a precursor to a dream life that stimulated his investigation of non-causal influences common to quantum physics and (analytical) psychology, i.e. the 'psychophysical problem', including synchronicity.
A legacy of Pauli's life was to show that the non-rational unconscious can give meaningful expression to the functioning of a scientific mind.     

Jung, the trickster writer, or what literary research can do for the clinician

This paper aims to show how literary scholarship can contribute to clinical debates by offering different methods of reading and interpreting works by Jung. Firstly, as texts form much of the means by which Jungian ideas are transmitted and worked upon, literary research offers methods of examining the way we read for authority and orthodoxy. Secondly, it is invaluable to look at the way in which Jung actually wrote. Jung portrays a dynamic psyche in action in his writings. His works are not only about a creative archetypal psyche, they enact and perform this creativity in the way in which he uses words. The rich playfulness demonstrated in The Collected Works is an example of a writer as a mythmaker of the psyche, one who absorbs unconscious creative energies into his writing in ways that dissolve modernity's cultural boundaries of science and art. In addition, the aesthetic component in Jung's writing is not a decoration of his ideas. Rather, his 'literary' qualities are themselves forms of argument about the fragile state of modern subjectivity. Using his essays on 'Synchronicity', and the 'Trickster', the paper will show these works to be responses to three related crises that still face clinicians and scholars today: the problematic role of the hero myth as an individuation narrative, the nature of 'science', and the crisis of western modernity itself in desperate need of psychic healing. The paper will show that where writing on synchronicity aims to individuate science by adding a 'feminine' Eros to its Logos biases, the Trickster essay is designed to ameliorate modernity by providing frameworks to make visible marginal or excluded material. In these works Jung tries to rejuvenate the modern world by re-connecting traditional symbolic systems with the psyche through myth as a language of psychic relating.     

Jung and Pauli

In his early theories of the structure of the psyche, psychic energy and psychodynamics, Jung was influenced by William James's understanding of the complementary insights of depth psychology and the discoveries of subatomic physics, and his concept of field in physics and the study of the subconscious. In his relationship with Freud, Jung initially struggled with a sexually-based drive theory. But he gradually came to conceive libido as a quantitative concept, a psychic analogue of physical energy. In their own languages, both C. G. Jung and Nobel physicist Wolfgang Pauli explored the evolution of scientific thought from the naive insights about process in alchemy through Newtonian causality, space-time theories of relativity to quantum mechanics. Jung had access to thirteen hundred of Pauli's dreams. The first four hundred were basis for his research into alchemical symbolism in a modern psyche. In a later collaboration, Pauli supported Jung's synchronicity principle as scientific, and Jung fostered Pauli's understanding of the archetypal and collective factors in the psyche. They each explored the interconnections between the energies of psyche and matter, and the possibilities of acausal order and synchronicity. Pauli's ground-breaking discoveries gave scientific demonstration of alchemical intuitions. Through him, alchemical and archetypal insights entered the discourse of physics. Through Jung, the apprehensions of microphysics entered our psychological language and thought.     

Sacred space: function and mission from a sociological and theological perspective

Drawing on interviews with 21 individuals who attend religious services mainly for religious holidays and rites of passage and case studies with a Christian and Missionary Alliance congregation and a Roman Catholic congregation, we offer a sociological and theological discussion of ‘sacred space’. Sociologically, we argue that sacred space is an important reason for why annual attenders attend religious services when they do, mainly because sacred space helps to centre them with some semblance of meaning and direction, transition and transformation in life. Theologically, we show that church leaders, when thinking about and creating sacred space relative to the mission of their church, give importance to individuals' religious journeys and transformation. However, they appear to give greater ascendancy to the missional belief that sacred space should facilitate horizontal relationships between humans more so than vertical relationships between humans and God.     

The Introversion of War

This article brings personal experiences, dreams, synchronicity, archetypal amplifications, and Jungian theory to bear on issues surrounding the election of Donald Trump as President of the United States and explores some ways in which the unconscious psyche encourages reflection in the context of political projections. The introversion of war—a phrase borrowed from Jungian analyst Barbara Hannah—is placed in the context of Jung's theory of individuation as the means by which the death and rebirth of collective values, and hence the creative transformation of society, take place. Standing between my deceased father, whose values mirrored those of Donald Trump, and my 11- and 14-year-old sons, whose values are already quite different, I describe the phenomenology of how psyche seeks to create new values through experiences of death and rebirth.     

Ecobiopsychology

The latest scientific discoveries acknowledge that the universe, from the atom to the galaxies, is a system behaving as a whole where each single set composing it seems informed by the global state of the system. In-formation can be exemplified as a “software” governing the “hardware” that is composed of the objects of the universe. This in formation comes from an Akashic Field or archetypal field that can breed each single form as well as the relevant states of consciousness. Ecobiopsychology, through the study of vital analogies and symbols, supports reflective consciousness to have access to the archetypal field studying the relation between the aspects of matter (infrared) and those referred to the psyche (ultraviolet). With this perspective the human's reflective consciousness field can gradually expand until becoming accessible to the reality of the Unus Mundus, represented by the coherence of the single structures of the universe and their own embedded state of implicit consciousness.     

Jerusalem: The problems and responsibilities of sacred space

Focusing on the central role the city of Jerusalem plays in Christianity, Judaism and Islam, this paper addresses the question of what makes particular cities 'holy' and sacred to people, the meaning and responsibilities that this 'sacredness' entails and whether this 'sacredness' in fact affects the conduct of politicians when determining the fate of a sacred city such as Jerusalem. Answers to these questions are found deep in the human psyche, in what historians of religion have called a 'sacred geography' and in the sense of exile from a holy place that makes it that much more precious to the people attached to it.     

Uroborus: A Review of Jung's Thinking on the Nature of the Psyche and the Transformation of Libido

For Jung, the nature of the psyche derives from its containment within the opposites of biological instinct and archetypal spirit. Jung describes the energy generated by this opposition as disposable psychic energy, and gives it the term libido, another word for which is will. Will denotes consciousness, so Jung concludes that psyche, that which is contained within the opposites of instinct and spirit, equals consciousness. The archetypes are “instinctual images” that organize and regulate consciousness. Their nature is that of spirit, and they form the counter-pole to the biological matter from which the instincts arise. The intimate relationship between instinct and archetype is resolved in the central archetype of wholeness, the self, imaged by Jung as both a color wheel, in which the ultrared of instinct merges into and joins with the ultraviolet of the archetypes, and the uroborus, the tail-eating serpent, in which the spiritual archetype, the head of the serpent, feeds off of and is nourished by instinct, the serpent's tail. Jung postulates that within the individual psyche, libido arising from instinct is transformed away from its original instinctual object by its canalization into an analogue of that object. These analogues arise in the psyche as symbols, and their source is the sphere of the archetypes. The instinctual analogues in the form of symbols are projected upon the environment, and individuation is the process of becoming conscious of the archetypal psychological source of one's projections.