‘Shooting at the Sun God Apollo’: The Apollonian-Dionysian Balance of the TimeSlips Storytelling Project

In The Birth of Tragedy, Friedrich Nietzsche celebrated the dueling forces of reason and emotion as personified by the ancient Greek gods Apollo and Dionysus. A subtle Apollonian-Dionysian balance can be observed in TimeSlips, a group-based creative storytelling activity developed in the 1990s and increasingly used in dementia care settings worldwide. This article explains how the Apollonion-Dionysian aspects of TimeSlips are beneficial not only for persons with dementia, but also for their carers. Narrative data from medical students at Penn State College of Medicine who participated in TimeSlips at a local retirement community are shared.     

Tragedy and the art of questioning in depth psychotherapy

Abstract

This essay examines how the art of questioning is central to depth psychotherapy. Conceiving of depth psychotherapy as a tragic art suggests the kind of inquiry unique to psychotherapy is that oriented to pathos. To explicate the art of pathic inquiry, this essay draws upon Nietzsche's depiction of Greek tragedy as structured by the relations between the artistic deities Apollo and Dionysus. As a tragic art, the structure of pathic questioning is formed by the principles these gods embody: reason and passion. Their intertwining within a psychotherapeutic discourse stimulates a liberative self‐knowledge, exemplified here by the differing approaches of Eugene Gendlin and James Hillman.     

Death,Myth and Reality in C.S. Lewis

C.S. Lewis's life and writings were profoundly shaped by his childhood experience of his mother's death. It is significant that the young hero's dying mother is mentioned at the very beginning of the first book of the Narnia sequence (seeThe Magician's Nephew.)., which in more general terms offers a mythopoeic version of the Christian interpretation of death. Lewis had a keen awareness of the power of myth (he would not have denied that the Christian gospel is myth). However, it was in the experience of the death of his wife (recounted inA Grief Observed) that he felt confronted by reality in a way that shook his faith to its foundations. This article will explore the tension between myth and reality in Lewis's attempts to write, as a Christian, of the experience of death.     

RELIGIOUS NATURALISM OR THEOLOGICAL HUMANISM?

Loyal Rue's book Religion Is Not About God (2005) is a polemic for religious naturalism. In it Rue sets up a general model of religion based on principles of scientific materialism, tests his model against five historical religions, and speculates on the future of religion. He claims that in the West, modern science and pluralism threaten the moral authority of Christianity in facing the environmental crisis, which is fueled by a rival metareligion, consumerism. He concludes that an ecological Doomsday is likely, following which a new religion will arise: religious naturalism. I challenge Rue's account at three levels, from the standpoint of theological humanism. First, as a philosopher of religion, Rue cannot carry through his scientific materialist explanation of religion. The first‐person experience of consciousness escapes such an account. Second, as a myth maker, Rue unifies the evolutionary epic retrospectively, where the evidence is thin, and projects the future overconfidently. Third, as a theologian, Rue is wrong to equate God and Nature.     

The creative suffering of the triune God: An evolutionary panentheistic paradigm

Abstract

One way the alleged conflict between science and religion is often presented is the claim that Western religions represent human beings as the pinnacle of creation. Science, however, has progressively shown this perspective to be false, specifically through the discoveries that we are not at the universe's center, that the universe is much larger than we once thought, and that we evolved from “lower” life forms. While these discoveries are valid, the interpretation that they mortify vain human pretensions to significance is not. In this essay we assess this claim of mortification and argue that it is a myth.     

From philosophy to criticism of myth: Cassirer’s concept of myth

This article discusses the question whether or not Cassirer’s philosophical critique of technological use of myth in The Myth of the State implies a revision of his earlier conception and theory of myth as provided by The Philosophy of Symbolic Forms. In the first part, Cassirer’s early theory of myth is compared with other approaches of his time. It is claimed that Cassirer’s early approach to myth has to be understood in terms of a transcendental philosophical approach. In consequence, myth is conceived as a form of cultural consciousness which is constituted by specific symbolic processes. In the second part, the theoretical assumptions underlying Cassirer’s criticism of myth are discussed and compared with his earlier theory. It is argued that there is a strong conceptual and theoretical continuity between Cassirer’s early views on myth as a symbolic form and his later critique of technological use of myth.     

C. S. LEWIS & CHRISTOLOGICAL PREFIGUREMENT

This paper is an examination of the Christology and Pneumatology that C. S. Lewis read from the apparent prefiguring of elements of the Incarnation‐Resurrection narrative in religious myths, and also his assertion that the incarnation‐resurrection narrative operates on us both as fact and myth. After an initial examination of the term myth and mythopoeia, Lewis' writings on the myth that became reality (the Christ event) are discussed along with examples of prefigurement. Through his understanding of natural theology (rooted in that of Augustine, though fed by Lewis' daily reading of the Summa Theologiae) and his cautious respect for human imagination (from the poet, theologian and philosopher Samuel Taylor Coleridge) and in contrast to his earlier deference for the conclusions of the Victorian religionist and social anthropologist James George Frazer, Lewis came to regard these prefigurements as the work of the Holy Spirit – intimations of God's salvific action in Christ – though Lewis' orthodoxy saw human imagination as flawed through original sin. This leads us to ask three questions: first, how do these prefigured ideas come to be in these myths and how do these intimations, splintered fragments of the true light, relate to Lewis' understanding of Christ as the light of the world; second, how does the Incarnation‐Resurrection narrative act/operate on us as a myth, whether spoken or read (a baptized imagination is crucial here for Lewis in both the creation and receiving/hearing of such narratives); and third, is there internal evidence for a mythopoeic interpretation within the Incarnation‐Resurrection narrative? Our conclusions can be illustrated by a brief examination of Lewis' own Christian myth – Aslan from The Chronicles of Narnia– originally written for a Christian audience but now read by mainly non‐Christian/post‐Christian children and adults.     

The Impossible Ideal: A Patient-Oriented Therapy

Abstract

Langan R. Proteus Reprised. Int Forum Psychoanal 1997;6:45-49. Stockholm, ISSN 0803-706X.

Proteus was the mythical Greek sea-god able to change his shape at will. In the Odyssey, King Menelaos manages not to release his wrestler's hold on the mercurial trickster, and theory can, at last, return home. The myth has sundry and changing applications to the living experience of what goes on between patient and psychoanalyst. In one sense, the analyst's job is to be like Proteus, escaping the transferential grip whereby the patient tries to pin the analyst into characterological shapes of the past. In another sense, the patient is Proteus, and the analyst's job is to hold firmly to the process of future change, refusing to settle for one fixed version of selfhood. In yet another sense, both patient and analyst become Proteus, experiencing fluidly present senses of self as an inner subjective “I,” as an intimately relational “Thou” with “Thee,” and objectively, as one Other among others. Additionally, the myth insinuates within the psychoanalytic situation a potential transcendence of time.     

Oedipus and Cain: Brothers in arms

Abstract

It is widely known that Freud gives Oedipus a central place in both his psychoanalytic theory and praxis. Freud introduces the Oedipus myth as the crucial key for understanding the tragedy of human life. One of the most problematic issues innate to the human condition is aggression. This paper argues: (1) that Freud's insights into human aggression can at the very least be viewed as one-sided and problematic; and (2) that the heuristic potential of the Oedipus myth is, correspondingly, limited. It considers how the Hungarian psychiatrist and analyst, Lipót Szondi, tries to bridge this gap using the myth of Cain and Abel. The aim of this paper is to explore how Szondi's interpretation of this myth offers a much more subtle approach to human aggression. Szondi's alternative and distinctive look at aggressive phenomena offers an exciting and fruitful addition to Freud's interpretation as exclusively referring to sadism and/or the death instinct. This contribution wants to highlight Szondi's amendment to Freud's Oedipus and aims to show that psychoanalysis can benefit from taking into account the mythical figures of Cain and Abel.     

Metamorphosis and the aesthetics of loss: I. Mourning Daphne--the Apollo and Daphne paintings of Nicolas Poussin

The myth of Apollo and Daphne, as told in Ovid’s Metamorphoses, is viewed through the self‐referential eye of the seicento painter, Nicolas Poussin. Collectively, the tree‐metaphoric myths are argued to metaphorically represent, mourn, and negate unbearable realities, including the developmental challenges of adolescence and adulthood – in particular, loss. Examined in the context of their aesthetic precedents and a close reading of Ovid ’s text, the two Apollo and Daphne paintings that bracket Poussin’s oeuvre are interpreted as conveying the conflict and ambiguity inherent to Ovid, as well as connotations more personal to the artist. The poetic and aesthetic reworking of the regressive, magical experience of metamorphosis restores it to the symbolic world of metaphor: for reparation, remembrance, and return.     

Psychological individuation and spiritual enlightenment: some comparisons and points of contact

In his writings on individuation Jung often references Eastern religions and philosophies such as Buddhism, Taoism, and Hinduism. This essay discusses differences and similarities between analytical psychology's concept of individuation, especially in its advanced stages, and enlightenment as expressed in such texts as Zen (Chan) Buddhism's Ten Ox‐Herding Pictures. I advance the argument that important common features can be found while cultural differences must also be respected. There is here a convergence between West and East that can foster dialogue and mutuality.     

Jung, Evans-Wentz and various other gurus

How did Jung become deeply concerned with Asian religions and particularly with the Tibetan Buddhism of a Welshman from Trenton, New Jersey? Could that man be considered one of Jung's gurus? This essay begins six years after Jung, at twenty, was admitted to the medical school of Basel University and became a member of the Zofingiaverein, a student society. The next year he gave the first of a series of lectures on the interpretation of Christ as the model of the ‘god-man’, like the Apostle Paul, Confucius, Zoroaster and the Buddha, who was ‘drummed into the Hindu boy’. (Jung's Zofingia Lectures were discovered only after his death, in 1961, and were published in English in 1983). The present essay discusses Jung's early Buddhist interest as displayed in The Psychology of the Unconscious (finally, in a revision, entitled Symbols of Transformation), in Psychological Types and later in his foreword of the Wilhelm translation of the I Ching. Jung was influenced by the gurus Richard Wilhelm and his son Hellmut, the scholar J. W. Hauer (with whom he later broke off relations because of Hauer's Nazi politics), the indologist Heinrich Zimmer, and the Zen master D. T. Suzuki. Walter Yeeling Wentz was born in Trenton in 1878 and brought up in his family's theosophist faith. The Wentzes moved to San Diego in 1900, and Walter added his mother's Celtic surname, Evans, to the German Wentz. He was educated at Stanford University and travelled in Europe, studying Celtic folklore, and widely in the Near East, Tibet, India, and Oxford – studying religions everywhere and editing Tibetan books. He lived his last decades in San Diego and conducted a correspondence with Jung, while living in a cheap hotel, or in an ashram.     

The Attractiveness of Panentheism—a Reply to Benedikt Paul Göcke

In his recent article in Sophia, Benedikt Paul Göcke concluded that ‘as long as we do not have a sound argument entailing the necessity of the world, panentheism is not an attractive alternative to classical theism’ (Benedikt Paul Göcke, ‘Panentheism and Classical Theism’, Sophia 52, no. 1 (2013): 75). As the article progresses, Göcke clarifies his view of what panentheism is, essentially identical to Göcke’s view of classical theism in every way, except in the world’s modal relation to God. This concept is vastly different to many of the panentheistic notions that are more commonly held. While it is not initially made transparent—especially with the label Göcke chooses to use—it becomes increasingly clear that Göcke critiques a God concept of his own making. More common variations of panentheism are contrasted with Göcke’s version, in order to provide a broader and more accurate view of the ancient concept, and to demonstrate that Göcke’s view of panentheism is idiosyncratic. It is finally explained that even if Göcke’s view of panentheism were definitive, he has not successfully argued for the relative unattractiveness of the concept, relative to his view of classical theism.     

Paul Tillich's Perspectives on Ways of Relating Science and Religion

Where do Paul Tillich's views of the relationship between religion and science fit in Ian Barbour's four classifications of conflict, independence, dialogue, and integration? At different levels of analysis, he fits in all of them. In concrete religions and sciences, some conflict is evident, but religion and science can be thought of as having parallel perspectives, languages, and objectives. Tillich's method of correlation itself is a form of dialogue. His theology of nature in “Life and the Spirit” (Part 4 of his Systematic Theology) fits the integration type. His strong “Two Types of Philosophy of Religion” (in Theology of Culture) is a latent natural theology. His system of the sciences is a form of synthesis, a type of integration.     

How many notions of necessity?

Evans distinguishes between superficial necessity and deep necessity in his analysis of the contingent a priori. The distinction between these two notions of necessity is formalized by Davies and Humberstone through the addition of the operator Fixedly to Actuality Modal Logic (AML, S5A), where deep necessity is represented by the combination Fixedly Actually. Wehmeier’s Subjunctive Modal Logic (SML) provides an extension of the expressive capacity of ordinary modal predicate logic alternative to AML. I add Fixedly to SML and show that in the system SML with Fixedly the distinction between deep and superficial necessity disappears. I conclude that the existence of the distinction between deep and superficial necessity, as well as the existence of the contingent a priori, cannot be asserted independently of the choice of background logic.     

Re‐reading Bach as a Lutheran Theologian

Abstract : The presence of certain motifs associated with pietism in the music of J. S. Bach has led some scholars to conclude that the composer was profoundly influenced by the 17^th century movement within the German Lutheran Church. This essay argues that Bach was a Lutheran theologian, whose works can be understood only in the closest relationship to Martin Luther. Bach's commitment to Lutheran orthodoxy is evidenced by his erudite grasp of the writings of Luther and his long friendship with Eerdmann Neumeister. But it is in his music that Bach shows himself to be the true heir of the Lutheran tradition. This essay examines Bach's commitment to Scripture, his Christology and his soteriology.     

Freud,the Serpent and the Sexual Enlightenment of Children

Abstract

This paper examines Freud's interpretation of the myth of the Fall, which he sent to Jung in December of 1911. After a textual-historical exegesis of the Genesis narrative, I argue that many features of the myth, which Freud construed in Oedipal terms, are more intelligible in light of his theories of infantile sexual researches, which he abandoned in 1910. The etiological shift away from infantile sexual researches (and the consequent Oedipalization of analytic theory) were 1) not prompted solely by clinical considerations, and 2) heralded dramatic changes in attitudes toward children and the rejection of paternal authority in Freud and his circle, and 3) corresponding changes in the structure and organization of the psychoanalytic movement itself, creating an orthodoxy or “party line”.

The term “orthodoxy” means “uniformity of belief”, and is usually applied to religious groups, whose dogmatic emphasis on a specific body of doctrine serves to define the group's membership and boundaries, and to exclude “unbelievers” from its midst. In this sense, Freud's style of leadership was distinctly “religious”. Due to deep seated resistances in the analytic world, it is possible that disparities between Freud's earlier and later attitudes toward children will never be thematized and explored with the attention and seriousness they deserve. But the attempt must be made, and by exploring the Genesis narrative, we can grasp the personal and political motives that molded Freud's theory of religion, and glimpse the outlines of paths not taken in the clinical theory.     

Revenge of the fathers Incest and the male therapist

Abstract

This paper argues that the socio-psychological foundation of incestuous relations between father and daughter resides in the primordial rivalry between father and son and is a manifestation of the property relations existing between them throughout the period of patriarchy. After an attempt to trace this rivalry along a path through Western civilization by summarizing evidence from both religious and mythological sources, I introduce it into our own times by using two case illustrations from my own clinical work. Here I claim that when a male counsellor/therapist engages a sexually abused female patient he, at the same time, encounters the incestuous father in a potentially rivalrous struggle over the patient. For genuine healing to take place in the patient, the counsellor/therapist must form an alliance with the father and utilize his hidden value in enhancing his own therapeutic capability.

I began by stating that particular clinical complexities exist when male therapists engage with female clients who have been the victims of paternal incest. I then postulated the idea that the socio-psychological foundation of such relationships is the primordial rivalry between father and son and is in fact a particular manifestation of the property relations existing between them. I then traced this father/son rivalry along its path down through Western civilization via Jerusalem and the Judaic/Christian religions, and Athens with its early creation myth, and the somewhat later myth of Oedipus. I then pursued the course of its influence to our own times, to the incestuous father/daughter relationship, and, using examples from my own clinical work, I attempted to show how this father/son rivalry survives as a powerfully pervasive influence in the clinical relationship between the female patient who has experienced paternal incest and her male therapist.     

Confucius's Aesthetic Concept of Noble Man: Beyond Moralism

The prevailing interpretation of ren (humanness) in the Analects is ethical. One consequence of this interpretation is the one-dimensional image of the Confucian junzi (noble man) as a rigid moralist, a fastidious observer of li (ritual). But there are numerous passages in the Analects that resist such a one-sided representation of the junzi, especially Confucius's remarks related to the (Book of) Songs and music. My basic thesis is that Confucius's concept of junji is aesthetic. This is implied by his notion of junji ru (noble scholar) as opposed to xiaoren ru (common scholar). The noble man is one awakened to the beauty of humanness. It is because of this awareness that he ‘sets his mind on the Way, depends on virtue, relies on ren and enjoys the arts.’ Confucius included the Songs and music in his curriculum precisely for the purpose of cultivating in his pupils this aesthetic sensibility.