Notes toward “a user's guide to the quantum connection”

Nick Herbert is an experimental physicist living in California whose recent book, Quantum Reality: Beyoad the New Pbysics, has been highly regarded as a lucid introduction to the many alternative interpretations of quantum mechanics that are currently being debated among professional physicists. In this playful article, he treads the fine line between science, fact, and fantasy to give us a metaphorical glimpse into some future possibilities about quantum dynamics in everyday life.

Dr. Herbert will be a speaker and panelist at our upcoming Fall 1988 conference on “Cod, Consciousness, and the New Quantum Psychologies” where he will present his most recent views on the reconstruction of a physics that includes consciousness and observer-created realities on many levels.     

Re-Enchanting the Mind: Oracles,Reading, Myth,and Mantics

Divination and oracular speech reveal a language and a mirror that exist in the mysterious liminal realm between rational thought and the fertile chaos of the psyche, a realm that Jung called synchronicity or unus mundus. The widespread though culturally marginalized interest in this occulted language acts as a sort of strange attractor, drawing us into a place where the “Others” within have a chance to speak. It is capable, in Jung's words, of working “a profound transformation of our thought.”     

Jung's reflections on self-healing

Not long before his death on July 17, 1998, Edward Edinger asked me to draw together a book of quotations by Jung on religious themes. Edinger's image was that of a thin, leather-covered book containing spiritual uplift and consolation, that one might carry around in a pocket or purse: a “vademecum” or “enchiridion,” as he termed it. It was a project he had begun by collecting quotations from Jung's Answer to Job and Letters. Always fond of “giving the last word to Jung,” he then employed those quotes to conclude Transformation of the God-Image and The New God-Image, respectively. But he lacked the energy, he confessed, to complete this project

The Vademecum which, I hope, resembles what Edinger had in mind-is now nearly complete. It is tentatively entitled, Jung on Soul: Quotations on Religious Themes. The following excerpted chapter is entitled “On Self-Healing.” The other topical divisions are: First Principles; The Inner Life; Consciousness; Good and Evil; The Paradoxical God-Image; Individuation; Continuing Incarnation; Psychology and Christianity; Old Age, Death and Beyond; Community, Society, Culture; Civilization in Crisis; Love and Sex; Parents and Children; Healing; Analyst and Patient; C. G. Jung: Personal; and From Jung's Answer to Job.     

The Question of a Jungian Community

The author describes her relationship with the reality of Parkinson's disease—how she twists and turns and pivots and falls with this rapacious intrusion, and how a new, hitherto unknown space opens between Parkinson's and herself. This new space claims its own dynamic, objective reality. In attempts to consciously access the reality of this third space, the author faces paradox, “plays” with metaphor, and tries to recognize the right “reality.” She considers Freud's reality and pleasure principles, Winnicott's iconoclastic declaration of “health being the ability to play with psychosis,” and Jung's transcendent function. She also calls on Hermes with his wings to fly through otherwise impenetrable borders. As an incantation, an evocation or a pathway, she implores Hermes to breathe in flight. In the midst of this inner work, the dragonfly literally appears, emanating transformation.     

Reality and Philosophy: Reflections on Cora Diamond's Work

The publication of Cora Diamond's important 2002 “The Difficulty of Reality and the Difficulty of Philosophy” (in Philosophy and Animal Life) stimulated the writing of this essay. “The Difficulty of Reality and the Difficulty of Philosophy” attempted to show that there are experiences of reality (recounted especially in literature like John Coetzee's novels and Ted Hughes' poetry) in relation to which philosophical concepts and words encounter difficulty. The experiences resist conceptualization. By examining several of Diamond's earlier writings, I try to show that the difficulty of philosophical conceptualization of reality is due to the fact that reality does not exist external to experience. Reality being internal to experience means that reality contains an unfixed set of possibilities. Being experiential, reality is historical. The historical dimension of reality – such as the reality of animal life suffering – makes the words through we describe this reality too weak, i.e. they are not powerful enough to capture reality, hence the difficulty. Consequently, as I argue, for Diamond, the weakness of words means that words are never complete concepts. The meaning of them seems always still to come since reality seems always to have a surplus of possibilities. I suggest that because of this always still “to come” aspect of the meaning of words, we might characterise Diamond's thought as a messianism.     

Synchronicity in the cosmic blueprint

Gerhard Adler'S interest in synchronicity and the “extension of experience” in death reminded us of Paul Davies' recent update of Jung's concept of synchronicity from the viewpoint of modern physics. The following passage is from Davies' book, The Cosmic Blueprint: New Discoveries in Nature's Creative Ability to Order the Universe (Simon & Schuster, 1988). Davies, who was a professor of theoretical physics at the University of Newcastle upon Tyne, prefaced this discussion of Jung with one of the most lucid introductions to the new mathematical science of complexity and chaos we have ever read     

Imaginal action: towards a Jungian conception of enactment,and an extraverted counterpart to active imagination

This theoretical paper considers the fashion in which Jung's psychology radically challenges modern assumptions concerning the nature of subjectivity. With an eye for the clinical implications of Jung's late work, the author introduces the idea of imaginal action. In order to explain what is meant by this, the paper begins by exploring how Jung's thinking demonstrates an underlying bias towards introversion. It is argued that while Jung's interest in synchronicity ultimately resulted in his developing a worldview that might address the introverted biases of his psychology, the clinical implications of this shift have not been sufficiently clarified. With reference to some short examples from experience, the author outlines a conception of relational synchronicity wherein the intrapsychic emerges non‐projectively within the interpersonal field itself. Comparing and contrasting these occurrences to the more introverted practice of active imagination, it is claimed that such a notion is implicit in Jung's work and is needed as a corrective to his emphasis on interiority. The author suggests that imaginal action might be conceived as a distinctly Jungian approach to the psychoanalytic notion of enactment. It is also shown how the idea outlined might find further support from recent developments in the field of transpersonal psychology.     

Jung's “Multicolored Arabesques”: Their Renderings and Intentions in the Pictorial Vocabulary of The Red Book

Paintings say more than what they seemingly show. Jung's pictorial vocabulary as a painter and illustrator is not gratuitous and deserves close study. At first Jung tried various styles, naïve or academic. Then he developed “multicolored arabesques” quite extensively, obviously enjoying drawing and painting virtuoso variations on the theme. These beautiful artistic forms can possibly be analyzed as pictorial representations of the unconscious, of the archetypes and their ever-flowing energies. For such vivid subjects that are impossible to describe or portray in either words or images, Jung, in his precious Red Book, has achieved a creation, by pencil and brush, of a superb array of “good-enough” renderings in images of their psychological reality.     

A serious misunderstanding: synchronicity and the generation of meaning

Abstract: This paper points to the problem caused by the fact that numerous academic ‘Jung studies’ are conducted on the basis of the English translation of Jung's works without any knowledge of his original texts and illustrates it with the misconstrual that Jung's concept of synchronicity suffered in the studies of many recent authors, as exemplified by two articles in the September 2011 issue of the JAP. The translation of ‘sinngemäße Koinzidenz’ as ‘meaningful coincidence’ seduced those writers to take synchronistic ‘meaning’ as meaning the meaningfulness of life or even as ‘transcendent meaning’, which is incompatible with Jung's synchronicity concept, and to replace Jung's strictly intellectual project of establishing an explanatory principle for synchronistic events (in addition to the principle of causality for all other events) by the fundamentally different project of focusing on the impact that such events may have for the experiencing subjective mind, on ‘human meaning‐making’, and, with a decidedly anti‐intellectual bias, of hoping for ‘shifts into non‐rational states of mind’.     

Reflections on the Psychological Aspects of Moby-Dick

In his essay “Psychology and Literature,” C. G. Jung identified Hermann Melville's Moby-Dick as a great American novel, which, among other great novels, “offer(s) the richest opportunities for psychological elucidation” (1966, par 137). With Moby Dick as a lens, Jung's consideration of art as a creative conveyor of image and a conduit for psychic expression provides the matrix of reflection for this article.     

An Aesthetics of the Ordinary: Wittgenstein and John Cage

Comparisons of Ludwig Wittgenstein and John Cage typically focus on the “later Wittgenstein” of the Philosophical Investigations. However, in this article I focus on the deep intellectual sympathy between the “early Wittgenstein” of the Tractatus Logico‐Philosophicus—with its evocative and controversial invocation of silence at the end, the famous proposition 7: “Whereof we cannot speak, thereof we must be silent”—and Cage's equally evocative and controversial work on the same theme—his “silent piece,” 4′33″. This sympathy expresses itself not only in the common aim of the two works (a mystical appreciation for the ordinary, everyday world that surrounds us) but also in a shared methodology for bringing about this aim (tracing the limits of language from within in order to transcend those very limits). In this sense, I argue that Cage's work gives a concrete, performative reality to Wittgenstein's early conception of language as well as the mystical revelation that lies behind it.     

Max Ernst,Sedona

Walking through the guarded gate of CERN. a center for peaceful atomic research near Geneva, Switzerland, one finds oneself in what seems to be a typical industrial park Upon coming to thefirst corner, one has a sense of the surreal tofind pleasant signs marking it as the intersection of Einstein and W. Pauli streets. Ambling along a bit further, one comes to a quiet, treeshaded building housing the office of theoretical physicist, John Stewart Bell, whose work on “nonlocality” is regarded by some as fermenting yet another conceptual revolution in our world view. With an almost shy Irish brogue from his native Dublin, however, Bell modestly disavows any such significance to what is called “Bell's Inequality” in the literature of quantum physics.

In this interview, our editor queried Bell on the relevance of his work for Jung's view of synchronicity as a non- causal factor in human affairs. Bell cautions that everything he says here is only his “opinion of the mystery and muddle of it all.”     

In the beginning jung and freud on introversion

By now it is well known that creativity requires incubation: a stage of turning inward that has been described as “introversion.” That this was not always recognized, even by the founders of depth psychology, is documented here by Richard Capobianco, who holds a Ph.D. in Philosophy. His exploration of the evolution of Jung's earliest statements about the creative aspects of introversion provides us with a foundation for understanding the profound differences between Freud and Jung. Their approaches to depth psychology continue to fascinate.

While much has been written about the theoretical issues which divided these two men, there has been very little comment on an issue of major importance: the nature and significance of the psychological phenomenon of “introversion.” This essay documents the evolution of Jung's early effort to explore the creative aspects of introversion in contrast to Freud's view, which emphasized its pathological aspects.

The Birth of Creative Thought from Introversion     

Further Ado concerning Dasein's “Undifferentiated Mode”: Distinguishing the Indifferent Inauthenticity of Average Everyday Dasein from the Possibility of Genuine Failure

In this paper, I argue against the interpretive view that locates an “undifferentiated mode” – a mode in which Dasein is neither authentic nor inauthentic – in Being and Time. Where Heidegger seems to be claiming that Dasein can exist in an “undifferentiated mode”, he is better understood as discussing a phenomenon I call indifferent inauthenticity. The average everyday “Indifferenz” which is often taken as an indication of an “undifferentiated mode”, that is, is better understood as a failure to distinguish between the possibilities of authentic and inauthentic self-understanding. Dasein's average everyday self-understanding is indifferent to this distinction, and I show that this is precisely what renders it inauthentic. Recognizing this distinction, however, is not enough to render Dasein authentic. Rather, it opens up the possibility of a non-indifferent inauthenticity and what Heidegger calls the possibility of “genuine failure”. To read an “undifferentiated mode” into Being and Time is to misunderstand its methodological progression from Dasein's average everyday, inauthentic self-understanding to its authenticity – “to the thing itself”. A select few passages may at first seem to indicate otherwise. However, Being and Time – like both being in general and Dasein itself – cannot be properly understood “without further ado”.     

Therapy for the Dead: Working Clinically with Jung's Black Books and The Red Book

With the 2020 publication of the facsimile edition of The Black Books, we have an opportunity to study the layers of C. G. Jung's creative writing process for the first time. In this paper, I explore Jung's practice of active imagination in relation to his fantasy dialogues with the dead during two specific episodes in 1914 and 1916. I discuss Jung's concept of the collective unconscious corresponding to the “mythic land of the dead” and I show how this idea develops in The Black Books and The Red Book, or Liber Novus, culminating in Septem Sermones ad Mortuos. I describe my work with a patient, who, in an early session, said she felt like the "living dead". I recount how the patient's experience of her own internal world began to change as we were able to wonder about the inner world of the patient's late mother and, together, to imagine her mother's lament. I consider the use of imagination when working with the concept of "therapy for the dead" (Hillman & Shamdasani, 2013, p. 164) in the context of intergenerational trauma.     

WHAT IS “MYTHIC REALITY”?

Abstract. The topic of the March 2011 symposium in Zygon is “The Mythic Reality of the Autonomous Individual.” Yet few of the contributors even discuss “mythic reality.” Of the ones who do, most cavalierly use “myth” dismissively, as simply a false belief. Rather than reconciling myth with reality, they oppose myth to reality. Their view of myth is by no means unfamiliar or unwarranted, but they need to recognize other views of myth and to defend their own. Above all, they need to appreciate the grip that any belief aptly labelled myth has—a grip that holds at least as much for a false belief as for a true one.     

“A GREATEST MIRACLE”: STANLEY CAVELL,MORAL PERFECTIONISM,AND THE ASCENT INTO THE ORDINARY

What to make of “the ordinary,”“the everyday,” and their common “eventfulness”? What to think of what Veena Das, in her recent book Life and Words, prefaced by Stanley Cavell, has called our need to “descent into the ordinary”? Is there a parallel figure of “ascent,” again, into the same “ordinary,” that we might we want to juxtapose with it and that resembles the motif of “change,” even “conversion,” that Cavell analyzes at some length in The Claim of Reason and throughout his oeuvre as a whole? And what could be our reasons for doing so? This essay will draw on Cavell's reading of Ibsen's work in the volume Cities of Words to spell out what such an “ascent” might mean.     

REALIZING PLEASANT GROVE: THE REAL PRESENCE OF THE ESCHATON IN THE LIFE OF STANLEY HAUERWAS

Taking my cue from Hannah's Child: A Theologian's Memoir, I discuss the struggles Stanley Hauerwas experiences in trying to identify a place he can call home. The memoir suggests that his academic endeavours have taken Hauerwas far from his hometown, Pleasant Grove, Texas. The book shows, however, that places such as Pleasant Grove function for Hauerwas as anticipations of the heavenly eschaton. To suggest that Christians have no home here on earth does not take into account sufficiently the “real presence” of the heavenly future in everyday realities, such as Stanley's love of Paula Gilbert and a person's appropriate affection of his country.     

Neo-positivism,religious language,and the problem of evil in Eberhard Herrmann's philosophy of religion

In Religion, Reality and a Good Life (2004) Eberhard Herrmann argues that “religious utterances” are not “statements.” I argue that this thesis, when properly unpacked, directly parallels the logical positivist thesis from the 1930s and 40s that “religious sentences” are not “cognitively meaningful.” I consider a number of indirect objections to Herrmann's thesis which target the verification criterion of meaning used to support the thesis, along with the more direct objection that the thesis is unable to make sense of the problem of evil. My conclusion is that Herrmann's neo-Positivism is deeply problematic.     

Beyond the Tools of the Trade: Heidegger and the Intelligibility of Everyday Things

In everyday life, we constantly encounter and deal with useful things without pausing to inquire about the sources of their intelligibility. In Div. I of Being and Time, Heidegger undertakes just such an inquiry. According to a common reading of Heidegger's analysis, the intelligibility of our everyday encounters and dealings with useful things is ultimately constituted by practical self‐understandings (such as being a gardener, shoemaker, teacher, mother, musician, or philosopher). In this paper, I argue that while such practical self‐understandings may be sufficient to constitute the intelligibility of the tools and equipment specific to many practices, these “tools of the trade” are only a small portion of the things we encounter, use, and deal with on a daily basis. Practical self‐understandings cannot similarly account for the intelligibility of the more mundane things—like toothbrushes and sidewalks—used in everyday life. I consider whether an anonymous self‐understanding as “one,” “anyone,” or “no one in particular” —das Man—might play this intelligibility‐constituting role. In examining this possibility, another type of self‐understanding comes to light: cultural identities. I show that the cultural identities into which we are “thrown,” rather than practical identities or das Man, constitute the intelligibility of the abundance of mundane things that fill our everyday lives. Finally, I spell out how this finding bears on our understanding of Heidegger's notion of authenticity.