Showing posts with label dreams. Show all posts
Showing posts with label dreams. Show all posts

Tuesday, July 25, 2017

Amplification: A Personal Narrative, by Tom Singer

The following is an excerpt from Tom Singer's chapter in The Dream and its Amplification.

Introduction
Amplification as an idea or a technique is relatively easy to understand. As a living reality, it is far more elusive to evoke than to explain. The lived reality of weaving an amplification can take on a richness and texture that is as elegant as any of the finest fabrics in the world. And amplification, when lived, is a fabric that is woven by time, memory, image, feeling, sensation, idea and perhaps even a glimpse, at times, of divinity.
The goal of amplification is to catalyze a transformative process in the relationship between the personal, cultural and archetypal levels of the psyche. The study and use of amplification should begin with the specificity and uniqueness of an individual's life that expands into the life of specific cultures, and ultimately finds its roots in the archetypal or universal dimensions of human experience. The quest to find meaning in symbolic imagery by tapping into archetypal sources can transform an individual's life trajectory and release unexpected creative energies.  

Personal Story and Original Dream Image
This chapter offers a personal narrative of my experience of amplification. The initial context and setting for this story occurred more than forty years ago and remains alive inside me to this day because the wondrous thing about an amplification living in the psyche is that it continues to weave its magic and meaning over time, as long as one pays attention to it.   In the fall of 1965, I enrolled as a first year student at Yale Medical School, having just returned from a year of teaching in Greece following graduation from college.  The year in Greece had been one of glorious discovery and the awakening of a thirst for life. I imagined myself following in the footsteps of Nikos Kazantzakis and his Zorba the Greek. I explored modern Greece, its magnificent landscapes and people, always accompanied by the haunting memories of earlier eras that murmur to one in the stones, the trees, the sky, the sea. 
You might imagine how I felt when I returned to the United States and moved into the medical school dorm. New Haven was quite a long way from Greece and quite a brutal way to sober up from the intoxication of Greek adventures. My newly acquired taste for life vanished almost instantaneously .  I felt a dread settle over me.  Most of my classmates came charging into medical school, armed with anatomy, physiology, microbiology and the other basic medical sciences already under their belt from undergraduate studies. I had taken my basic premedical course early in college and hadn’t taken a science course in three years.. Yale was enormously forgiving and, unlike any other medical school in the country, had almost no exams for the first two years which afforded me some time to get my feet on the ground.  Yale had the strange idea that the students they admitted would find their way and didn’t need to be sadistically tortured into becoming good doctors. So, I found myself desperately struggling to catch up in the first two years but not flunking out because we had no tests or grades.
.....

Fig. 4. Cecrops, King of Athens, upper half as civilized statesman, lower half as coiled snake’s tail
 (Harrison 1912, 263) 

Thomas Singer, M.D. is a psychiatrist and psychoanalyst in the San Francisco Bay Area who writes about culture, psyche, and complex from a Jungian perspective. He is currently at work on a series of books that explore cultural complexes in different parts of the world.  The first two volumes, Placing Psyche: Exploring Cultural Complexes in Australia and Listening to Latin America, have been published in the Spring Journal Books series of Analytical Psychology and Contemporary Culture of which he is the series editor. Other recent Spring books that he has edited include Psyche and the City: A Soul's Guide to the Modern World and Ancient Greece, Modern Psyche: Archetypes in the Making. Dr. Singer also has a long-term interest in the Archive for Research in Archetypal Symbolism (ARAS) and serves on its National Board.





The Dream and its Amplification is available on 
Book DepositoryBooks-a-Million, and other book sellers.

Saturday, June 3, 2017

The Dream and its Amplification on YouTube

The Dream and Its Amplification unveils the language of the psyche that speaks to us in our dreams.

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.

cover image A Giant Dream from an original painting by Howard Fox





The Dream and Its Amplification 
Contents

I.                      The Amplified World of Dreams: Erel Shalit & Nancy Swift Furlotti

II.                    Pane e’ Vino: Learning to discern the objective, archetypal nature of dreams:  Michael Conforti

III.                   Amplification:  A Personal Narrative:  Tom Singer

IV.                   Redeeming the Feminine: Eros and the World Soul: Nancy Qualls-Corbet

V.                    Wild Cats and Crowned Snakes: Archetypal Agents of Feminine Initiation: Nancy Swift Furlotti

VI.                   A Dream in Arcadia:  Christian Gaillard

VII.                  Muse of the Moon: Poetry from the Dreamtime: Naomy Lowinsky

VIII.                Dreaming the ‘Face of the Earth’: Ken Kimmel

IX.                   Coal or Gold?: The Symbolic Understanding of a few Alpine Legends: Gotthilf Isler

X.                    Sophia’s Dreaming Body: The Alchemical Mirror of the Night Sky:    Monika Wikman

XI.                   “The Dream Always Follows the Mouth”: Jewish Approaches to Dreaming: Henry Abramovitch

XII.                  Bi-Polarity, Compensation, and The Transcendent Function in Dreams and Visionary Experience: A Jungian Examination of Boehme’s Mandala - Kathryn Madden

XIII.                 The Dream As Gnostic Myth: Ronald Schenk

XIV.                Four Hands in the Crossroads: Dreams in Times of Upheaval -  Erel Shalit

XV.                  Dreams and Sudden Death: Gilda Frantz

"The Dreams and Its Amplification is a wonderful book for anyone interested in their inner life, their dream life and how the unconscious gives us a map to our lives. 14 different authors, all Jungians, give us a peek into the everyday workings of an analytic practice and dream amplification. Each voice is unique, no two analyst work in exactly the same way, but a common thread runs through the chapters. They all tell us that dreams are important, we need to pay attention, we need to honor this gift from our psyches. If we pay attention and honor our dreams we will be rewarded with a deeper and more meaningful understanding of who we really are beyond our egos.

This book is for both professionals in the field of psychology and the general public. It is accessible, moving and informative. We are given new ways to think about our dreams. If you wake up and ask yourself, "What the heck was that dream about?" this is a book for you. If you have wondered what goes on in those 50 minutes behind closed doors, this a book for you. If you have a curious mind and an open heart, this is a book for you."

Saturday, December 10, 2016

Earth, Climate, Dreams: Depth Psychological Reflections in the Age of the Anthropocene





6-Week Symposium & Fundraiser for Depth Psychology Alliance
 
 Earth, Climate, Dreams: Depth Psychological Reflections
in the Age of the Anthropocene
Live Online Discussion Group Wednesdays, Starting January 19
  

Over time, humans in western cultures have undergone a profound restructuring of the psyche resulting in a traumatic sense of separation. In modern day, we face a growing set of challenges on ecological and social fronts. The era of what is now informally called the Anthropocene--a term referring to the significant impact of human activity on the planet- has arrived.

This 6-week symposium offers a multi-layered opportunity to engage the topic with peers from a depth psychological perspective, allowing deep reflection and thoughtful response, as well as real connection and interaction within the community. 

* 12 video depth dialogues
 * 2 of the 12 video depth dialogues released each week for viewing
 * 1 live online peer video discussion session each week
 * Online repository for sharing art, poetry, dreams or writing 

Video Presenters include
-Bonnie Bright, Ph.D. Founder, Depth Psychology Alliance 
-Steven Aizenstat, Ph.D. Chancellor and Founding President of Pacifica Graduate Institute 
-Susannah Benson, Ph.D. Academic, Researcher, Educator, and Counsellor 
-Jerome Bernstein, Jungian Analyst 
-Michael Conforti, Ph.D. Jungian Analyst 
-Nancy Swift FurlottiPh.D. Jungian Analyst 
-Sally Gillespie, Ph.D. Jungian Psychotherapist 
-Veronica Goodchild, Ph.D. Professor Emerita at Pacifica Graduate Institute 
-Jeffrey Kiehl, Ph.D Jungian Analyst and Senior Climate Scientist 
-Jonathan Marshall, Ph.D Anthropologist / Senior Research Associate at University of Technology Sydney 
-Robert RomanyshynPh.D. Emeritus Professor of Psychology at Pacifica Graduate Institute 
-Susan Rowland, Ph.D. Chair of MA Engaged Humanities & the Creative Life at Pacifica Graduate Institute 
-Erel Shalit, Ph.D. Jungian Analyst 

This symposium is a fundraiser to support Depth Psychology Alliance, which is a privately funded initiative that relies on the community to carry out our mission to make depth psychology more accessible in the world. Participation in this symposium is a suggested donation based on a sliding scale. Some full scholarships available for those who really want to participate, but need financial aid.


Saturday, September 17, 2016

Four Hands in the Crossroads: Amplification in Times of Crisis


The chapter 'Four Hands in the Crossroads: Amplification in Times of Crisis' in The Dream and its Amplification, discusses dreams and amplification in times of crisis and turmoil, observing and explaining the increased synchronicity that may take place under such circumstances.

The upstretched hands of Tanit at Tel Hazor.
Collection of Israel Antiquities Authority, photo copyright Israel Museum, Jerusalem

The following is excerpted from the introduction to the chapter:

In amplification, we reach out beyond the boundaries of our ego, beyond the realm of ego consciousness, which by definition is temporary and limited. We humbly admit that our ego-identity is not the one and only, the grand-all and be-all. By amplification we recognize that the images that arise from the unconscious have a life of their own, and that the world of matter and psyche exists in itself, even when out of the beholder’s sight. The “I” of my awareness is not the grand creator of the image, but partakes, sometimes actively, in that greater whole, in a reality of spirit and matter that exists and lives, even if I am absent. When in dialogue with the living image, I neither deny its existence, nor do I believe that I am its sole creator.
Thus, amplification does not only entail seeking parallels to one’s personal experience in mythology and in the history of humankind, but it implies a shift of focus from ego-centeredness to a dialogue between personal consciousness and the objective psyche. Consequently, when amplifying, we consciously reach out and recognize the image’s existence in itself, as well as allowing the image and its symbolic energy to enter consciousness.
Just like the Self seeks its realization in the ego, the objective psyche seeks to manifest itself in the world of consciousness. Amplification facilitates this process, whereby the Self of the objective psyche gains access to the ego of the individual psyche. By means of amplification, the Self, as archetype of meaning, anchors the personal ego in substance and significance. 
  
* * * * * * *
If the images of the objective psyche are too compelling, and the ego and its defenses are too weak, the archetypal world will implode and crash into consciousness, destabilizing the psyche. In psychosis, the archetypal unconscious has unmediated access to the individual psyche. The complexes have sometimes not constellated well enough to carry out their teleological, purposeful process of personalization. In a psychotic condition, the complexes are unable to connect between the realms of archetype and ego, to mediate archetypal substance into the area of the ego and to regulate its assimilation in such a way that archetypal energies mold into personal manifestations. When the ego is too weak and does not have solid enough boundaries, it becomes inundated.
     Individuals react to crisis and turmoil in a variety of ways. On the one hand, some are paralyzed by anxiety, while in others Martian energy is triggered, leading to an increased capacity to act. In times of upheaval and disorder, the objective psyche, the archetypal unconscious, is activated and set in motion. Potentially traumatogenic archetypal matter is heated up and energized, boiling in the vessels more closely beneath the surface. Archetypal forces and images will more easily penetrate cracks in the ego’s defenses, triggering collective fears and complexes, such as the fear that the Holocaust may be repeated.
     Activated archetypal material will find its way and sometimes emerge in the psyche of the person whose doors to the unconscious are open, as happened to Jung prior to World War One. In other instances, the archetypal forces that have been set in motion will penetrate into the psychologically unprepared or unsophisticated individual, as in the case of the young soldier below, and sometimes in the psychologically sensitive and conflicted person, as in the officer, whose dream is also described.

cover image A Giant Dream from an original painting by Howard Fox

The Dream and Its Amplification unveils the language of the psyche that speaks to us in our dreams.

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.

Contents

I.                      The Amplified World of Dreams: Erel Shalit & Nancy Swift Furlotti

II.                    Pane e’ Vino: Learning to discern the objective, archetypal nature of dreams:  Michael Conforti

III.                   Amplification:  A Personal Narrative:  Tom Singer

IV.                   Redeeming the Feminine: Eros and the World Soul: Nancy Qualls-Corbet

V.                    Wild Cats and Crowned Snakes: Archetypal Agents of Feminine Initiation: Nancy Swift Furlotti

VI.                   A Dream in Arcadia:  Christian Gaillard

VII.                  Muse of the Moon: Poetry from the Dreamtime: Naomy Lowinsky

VIII.                Dreaming the ‘Face of the Earth’: Myth, Culture and Dreams of the Mayan Shaman: Ken Kimmel

IX.                   Coal or Gold?: The Symbolic Understanding of a few Alpine Legends: Gotthilf Isler

X.                    Sophia’s Dreaming Body: The Alchemical Mirror of the Night Sky:    Monika Wikman

XI.                   “The Dream Always Follows the Mouth”: Jewish Approaches to Dreaming: Henry Abramovitch

XII.                  Bi-Polarity, Compensation, and The Transcendent Function in Dreams and Visionary Experience: A Jungian Examination of Boehme’s Mandala - Kathryn Madden

XIII.                 The Dream As Gnostic Myth: Ronald Schenk

XIV.                Four Hands in the Crossroads: Dreams in Times of Upheaval -  Erel Shalit

XV.                  Dreams and Sudden Death: Gilda Frantz


Product Details:
Paperback: 220 pages (Large Page Format 9.25" x 7.5")
Publisher: Fisher King Press; 1st edition (June 15, 2013)
Language: English
ISBN-10: 1-926715-89-6
ISBN-13: 978-1-926715-89-6
Available at Amazon and Fisher King Press.

Friday, July 4, 2014

Bi-Polarity, Compensation, and the Transcendent Function in Dreams and Visionary Experience



Kathryn Madden, Ph.D., has contributed an important chapter, "Bi-Polarity, Compensation, and the Transcendent Function in Dreams and Visionary Experience," to The Dream and its Amplification.

The following is an abstract of her chapter:
Working with the amplification of dreams from a depth psychological process remains a central element of individuation, renewal of values, and restoration of a spirituality gone dormant, yet one that is intrinsically meaningful to understanding the contemporary diversity of our cultural traditions and our psychological inheritance.

Dreams offer an unparalleled revelation of the unconscious processes that govern our worldview, attitudes and behavior. In my chapter contribution to The Dream and Its Amplification, “Bi-Polarity, Compensation, and the Transcendent Function in Dreams and Visionary Experience,” I offer primarily symbolic and archetypal approaches to dream work by exploring a specific image recorded in Jung’s Collected Works that was created by the 17th century visionary, Jacob Boehme, which intrigued Jung, although he felt Boehme’s image to be an unresolved “bi-polarity.”  
I examine Boehme’s mandala, his image of the godhead, through the lens of compensatory amplification and the transcendent function. I find that Boehme’s “numinous” experience offers a prospective unfolding of the archetype of the Self, along with his unconventional view that good and evil exist simultaneously in this image. 
Boehme's "Philosophick Globe" 
The following are excerpts from “Bi-Polarity, Compensation, and the Transcendent Function in Dreams and Visionary Experience;”
In Boehme’s worldview,…dark and light are seen to be bi-polar co-inhabitants of the same ground. Light does not so much defeat the darkness—nor, for that matter, does the darkness defeat the light—but, rather, both are held in a coincidence of opposites to form a whole, in the world of nature as well as in the spirit. This is represented in the mandala by the opposing, co-equal, semi-circles, joined by the heart image. Significantly present, also, is the great circle encompassing both the opposing light and dark elements, giving the entire illustration an archetypal form as that of the Self which contains all opposites, or as a radically new God image, at least for Western Christianity. 
….Jung is critical of Boehme’s attempt to “organize the Christian cosmos, as a total reality, into a mandala,” saying he failed because he “was unable to unite the two halves in a circle.”[1] Jung goes on to say that the two halves  
…represent un-united opposites, which presumably should be bound together by the heart standing between them. This drawing is most unusual but aptly expresses the insoluble moral conflict underlying the Christian view of the world.[2] 
On the other hand, Boehme did contain the opposing elements, not by completing a circle with the two half-circles, but rather joining them with the symbols of heart and cross, and with the entire display—dark/light, vertical/horizontal, with the heart at the very center—contained by the great circle. The archetype of the self is that which holds all opposites. Boehme’s revelation was that so too does the Godhead, and his mandala—a new God-image—demonstrates that illumination.

Perhaps this image was also generated and utilized in unconscious compensation for what had been forcibly and violently suppressed by the Protestant Reformation that was already in full swing by the time Boehme was born in Eastern Germany in 1575. In other words, it was compensatory in this environment just because it was an image.

The symbology within Boehme’s mandala image is powerful and seems to emanate from a vision in which he received knowledge that was otherwise inaccessible through conscious, rational thought alone. So, we might say that, at the very least, this mandala acted to compensate for the collective psyche’s rejection of images during that particular time in the history of Western civilization—an attitude that was, itself, a compensation against what the Reformers took to be the idolatrous worship of statues, icons, paintings and relics of the Catholic Church.

One cannot overestimate the extent to which the iconoclastic, puritan Protestant movement had taken over Europe. Images were highly suspect. Images, after all, arose from extra-rational, non-linear thinking. Dreams communicate in images. Prophets have visions and revelations and speak of them in imagistic terms. The radical Protestant theologians during the height of the Reformation condemned not only images, but also the visions and revelations that preceded them, saying that revelation happened once and only once, and that it was blasphemous to suggest otherwise. Many European cathedrals that survive today are a testament to this recklessness. Many lost the beautiful stained glass windows and statuary that communicated visually the stories of the Old and New Testament because the Reformers wanted the illiterate laity to receive the Word of God (the interpretation of which could be controlled through “orthodox” Protestant preaching) rather than images that were open to individual interpretation through direct experience. Boehme paid a price for his heterodox ideas, however, by being excoriated from the pulpit of the Lutheran church he dutifully attended despite his dogmatic and doctrinal differences with it, and, essentially, was run out of town as a heretic.

Some 300 years after Boehme, Jung became convinced that messages from dreams, or the unconscious in general, are worth listening to and attending to on their own terms….

____________________________
[1] C.G. Jung, The Archetypes of the Collective Unconscious, CW 9i (New York: Pantheon, 1959, ¶ 603
[2] C.G. Jung, The Archetypes of the Collective Unconscious, CW 9i (New York: Pantheon, 1959, ¶ 704


Kathryn Madden, Ph.D., is a licensed psychoanalyst of Jungian/psychodynamic focus in private practice in New York City. She teaches at the Pacifica Graduate Institute and is a Lecturer at Union Theological Seminary of Columbia University. Kathryn is the Editor-in-Chief of Quadrant, author of Dark Light of the Soul (Lindisfarne) and co-editor of the Encyclopedia of Psychology and Religion (Springer). As President and CEO of the Blanton-Peale Graduate Institute, she offered a decade of executive leadership and administrative oversight to a psychotherapeutic training institute and state-licensed clinic. At BP, Kathryn was awarded the New York Association of Executives Distinguished Social Responsibility Award for the program "Project Care" that she developed for returning U.S. Veterans from Iraq. Her 15-year tenure with the Journal of Religion & Health: Psychology, Spirituality & Medicine was honored with The Distinguished Research & Writing Award presented by AAPC.



Kathryn’s current projects and research interests:
"My primary writing and research interests reside in dream work and experiential workshops where persons are guided to engage personally with the collective and cultural dream. I have been doing guest speaking engagements for Jungian societies and groups interested in depth psychology throughout America, Canada, and overseas. I also am very interested in the individual, group and collective phenomenology within the space of liminality in ritual, which includes dream work and active imagination. I am seeking to observe if and how new rituals are formed, and/or whether we are still repeating ancient symbolic resonances that reside in universal and archetypal images. Are ancient symbols still efficacious, or are we spiraling ever inward (and outward) in making the unconscious conscious toward the evolution of alive and new symbols? How does this vary in different cultures? How capable are we as complex-ridden individuals, many of whom are caught in a labyrinth of projection, in giving birth to new rituals? Is secularism, including the perspectives of postmodernism, a help or a hindrance in this context?" 
"Perhaps my most pressing interest right now is upcoming field work and study of the San Bushmen, the peoples in Namibia who have inhabited the earth for over 100,000 years. The San are considered to be the first of tribal consciousness in the collective. Their peoples are being displaced and relocated and their habitual hunting and gathering practices intentionally changed “for their own good” by governments in southern Africa. Beyond this socio-cultural crisis, I am delving into their archetypal and symbolic heritage through dream amplification and exploring this wealth of inheritance from a depth psychological perspective." 
___________________________________________________________
"The Dream and Its Amplification is a wonderful book for anyone interested in their inner life, their dream life and how the unconscious gives us a map to our lives. 14 different authors give us a peek into the everyday workings of an analytic practice and dream amplification. Each voice is unique, no two analysts work in exactly the same way, but a common thread runs through the chapters. They all tell us that dreams are important, we need to pay attention, we need to honor this gift from our psyches. If we pay attention and honor our dreams we will be rewarded with a deeper and more meaningful understanding of who we really are.

This book is for both professionals in the field of psychology and the general public. It is accessible, moving and informative. We are given new ways to think about our dreams. If you wake up and ask yourself, "What the heck was that dream about?" this is a book for you. If you have wondered what goes on in those 50 minutes behind closed doors, this a book for you. If you have a curious mind and an open heart, this is a book for you."
—Susan Bostrom-Wong 

Tuesday, March 8, 2011

New York Jung Foundation: A History of the Dream


The 2011 President's Lecture Series


A History of the Dream: Fate and Destiny from Gilgamesh to Jung

Erel Shalit, PhD

Tuesday, March 22, 2011, 7:00 - 8:30 pm

Tickets: Jung Foundation members $20, General Public $25

Full information at:
http://www.cgjungny.org/lectures_04.html
The dream is a muthos, a mouth that gives expression to the voice of fate and destiny. A story of the dream is told from the ancient dreams of Gilgamesh and Nebuchadnezzar to the Greek discourse; from Freud and Dora on to Jung's final dream.

By tracing the dream and the image, we follow man's grand opus of turning pre-destined fate into prospective destiny, until hubris may again endanger the future.


Dr. Erel Shalit is a Jungian psychoanalyst in Ra'anana, Israel. He is a training and supervising analyst, and past President of the Israel Society of Analytical Psychology. He has served as liaison person of the International Association of Analytical Psychology (IAAP) with the Jung Society of Bulgaria. He is a past Director of the Shamai Davidson Community Mental Health Clinic, at the Shalvata Psychiatric Centre in Israel. Erel Shalit has served as officer in the IDF Medical Corps, and is a member of The Council for Peace and Security. He is Academic Director of the 'Jung's Analytical Psychology' program at Bar Ilan University. He is the author of Requiem: A Tale of Exile and Return (2010), Enemy, Cripple & Beggar: Shadows in the Hero's Path (2008; the book was a nominee for the 2009 Gradiva Award for Best Theoretical Book, National Association for the Advancement of Psychoanalysis), The Hero and His Shadow: Psychopolitical Aspects of Myth and Reality in Israel (2004), The Complex: Path of Transformation from Archetype to Ego (2002), and The Life Cycle: Themes and Tales of the Journey (June 21, 2011). Dr. Shalit lectures at professional institutes, universities, and cultural forums in Israel, Europe and the United States.


Requiem: A Tale of Exile and Return is on sale now for $14.95, and Enemy, Cripple, Beggar is on sale now for $19.95 or $30.00 for the pair when ordered directly from the Fisher King Press. You can also order The Hero and His Shadow: Psychopolitcal Aspects of Myth and Reality in Israel directly from Fisher King Press. Phone orders welcomed, Credit Cards accepted. 1-800-228-9316 toll free in the US & Canada, International +1-831-238-7799

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Friday, February 20, 2009

Oedipus Denied . . . not so quickly!

by Mel Mathews

Whether we know it, or not, whether we care to or are able to admit it, every human being is influenced by psychological ‘complexes’. In The Complex: Path of Transformation from Archetype to Ego, Erel Shalit explains the difference between an ‘autonomous complex’ and an integrated complex. Shalit explains, “The fundamental task of the complex is to serve as a vehicle and vessel of transformation…” In other words, psychological complexes are necessary aspects of our being and when we are able to recognize and develop a dialogue or an ongoing conscious relationship with these complexes, these aspects of our humanity can be expressed and honored in a healthy and often creative manner.

A complex becomes troublesome when it is denied and splits off from our greater whole, as is the case with the Oedipus myth. In studying and deciphering the symbolic meaning of the Oedipus myth, Erel Shalit explains how a complex that has the potential to bring us into living a fuller, more conscious existence, is often denied and splits off into an ‘autonomous’ complex. Denying a complex, an aspect of who we are, does not cause this entity to go away. Instead, the denied castaway becomes ‘autonomous’ energy and unconsciously continues to live a life of its own, often wreaking havoc that is acted out in a host of neurotic symptoms.

In recognizing and welcoming home these prodigal complexes, vital pieces of our beings, we are able to reclaim lost aspects of our souls, and in turn unblock the stymied flow of psychological and creative energy that often gets dammed up and diverted into neurotic symptoms and suffering.

This publication addresses far more than just the Oedipal Complex. Dr. Shalit also delves into the Father Complex and the Mother Complex in both negative and positive forms. Clients' dreams and case studies are also discussed to bring theory into more concrete and practical terms.

For those interested in psychology, myth, religion, and philosophy, but even more so to those who might be suffering from a host of neurotic symptoms, including addictions or obsessive compulsive tendencies, I highly recommend The Complex: Path of Transformation from Archetype to Ego (ISBN 978-0919123991) as well as Erel Shalit’s most recently published book Enemy, Cripple & Beggar: Shadows in the Hero’s Path (ISBN 978-0977607679).

Erel Shalit's Enemy, Cripple, & Beggar: Shadows in the Hero's Path and his previously published book The Complex: Path of Transformation from Archetype to Ego can be purchased at www.fisherkingpress.com or by phoning Fisher King Press directly at 1-831-238-7799

Mel Mathews' book reviews have been published in USA Today and many other notable publications. He is the author of several novels, including the Malcolm Clay Trilogy. His books are available directly from his website at:
www.melmathews.com

© 2008 Mel Mathews - permission to reprint this article is granted

Saturday, November 15, 2008

The Nixie of the Millpond

Excerpt from Erel Shalit's Enemy, Cripple & Beggar:
Shadows in the Hero's Path


The Nixie of the Millpond


“In the marvelous tale ‘The Nixie of the Pond’,” writes Neumann, the wife “must wait until the moon is full again. Until then she must silently circle about the pond, or she must spin her spindle full. Only when the time is ‘fulfilled’ does knowledge emerge as illumination or enlightenment.”59

The circling about the pond implies a lunar attitude towards the unconscious, just like dreams, “as manifestations of unconscious processes… rotate or circumambulate round the centre.”60 It would be neglectful, I believe, to refrain from retelling this wonderful tale, adapted from the Grimm Brothers:61
Once upon a time there was a miller who lived with his wife in great happiness. They had money and land, and their prosperity increased every year. But ill-luck comes like a thief in the night. As their wealth had increased so did it again decrease, year by year, and at last the miller could hardly call the mill in which he lived his own. He was in great distress, and when he lay down after his day’s work, he found no rest, but tossed about in his bed, full of worry. One morning he rose before daybreak and went out into the open air, thinking that perhaps there his heart might become lighter. As he was stepping over the milldam, the first sunbeam was just breaking forth, and he heard a rippling sound in the pond. He turned round and perceived a beautiful woman, rising slowly out of the water. Her long hair, which she was holding off her shoulders with her soft hands, fell down on both sides, and covered her white body. He soon saw that she was the nixie of the millpond, and in his fright did not know whether he should run away or stay where he was. But the nixie made her sweet voice heard, called him by his name, and asked him why he was so sad? The miller was at first struck dumb, but when he heard her speak so kindly, he took heart, and told her how he had formerly lived in wealth and happiness, but that now he was so poor that he did not know what to do. “Be easy,” answered the nixie, “I will make you richer and happier than you have ever been before, only you must promise to give me the young thing which has just been born in your house.” “What else can that be,” thought the miller, “but a young puppy or kitten?” and he promised her what she desired. The nixie descended into the water again, and he hurried back to his mill, consoled and in good spirits. He had not yet reached it, when the maid-servant came out of the house, and cried to him to rejoice, for his wife had given birth to a little boy. The miller stood as if struck by lightning; he saw very well that the cunning nixie had been aware of it, and had cheated him. Hanging his head, he went up to his wife’s bedside and when she said, “Why do you not rejoice over the fine boy?” he told her what had befallen him, and what kind of a promise he had given to the nixie. “Of what use to me are riches and prosperity?” he added, “if I am to lose my child; but what can I do?” Even the relatives, who had come to wish them joy, did not know what to say. In the meantime prosperity again returned to the miller’s house. All that he undertook succeeded. It was as if presses and coffers filled themselves of their own accord, and as if money multiplied nightly in the cupboards. It was not long before his wealth was greater than it had ever been before. But he could not rejoice over it untroubled, for the bargain which he had made with the nixie tormented his soul. Whenever he passed the millpond, he feared she might ascend and remind him of his debt. He never let the boy himself go near the water. “Beware,” he said to him, “if you do but touch the water, a hand will rise, seize you, and draw you down.” But as year after year went by and the nixie did not show herself again, the miller began to feel at ease. The boy grew up to be a youth and was apprenticed to a huntsman. When he had learnt everything, and had become an excellent huntsman, the lord of the village took him into his service. In the village lived a beautiful and true-hearted maiden, who pleased the huntsman, and when his master perceived that, he gave him a little house, the two were married, lived peacefully and happily, and loved each other with all their hearts.

One day the huntsman was chasing a deer; and when the animal turned aside from the forest into the open country, he pursued it and at last shot it. He did not notice that he was now in the neighborhood of the dangerous millpond, and went, after he had disemboweled the stag, to the water, in order to wash his blood-stained hands. Scarcely, however, had he dipped them in than the nixie ascended, smilingly wound her dripping arms around him, and drew him quickly down under the waves, which closed over him. When it was evening, and the huntsman did not return home, his wife became alarmed. She went out to seek him, and as he had often told her that he had to be on his guard against the snares of the nix, and dared not venture into the neighborhood of the millpond, she already suspected what had happened. She hastened to the water, and when she found his hunting-pouch lying on the shore, she could no longer have any doubt of the misfortune. Lamenting her sorrow, and wringing her hands, she called on her beloved by name, but in vain. She hurried across to the other side of the pond, and called him anew; she reviled the nixie with harsh words, but no answer followed. The surface of the water remained calm, only the crescent moon stared steadily back at her. The poor woman did not leave the pond. With hasty steps, she paced round and round it, without resting a moment, sometimes in silence, sometimes uttering a loud cry, sometimes softly sobbing. At last her strength came to an end, she sank down to the ground and fell into a heavy sleep. Presently a dream took possession of her.

She was anxiously climbing upwards between great masses of rock; thorns and briars caught her feet, the rain beat in her face, and the wind tossed her long hair about. When she had reached the summit, quite a different sight presented itself to her; the sky was blue, the air soft, the ground sloped gently downwards, and on a green meadow, gay with flowers of every color, stood a pretty cottage. She went up to it and opened the door; there sat an old woman with white hair, who beckoned to her kindly. At that very moment, the poor woman awoke, day had already dawned, and she at once resolved to act in accordance with her dream. She laboriously climbed the mountain; everything was exactly as she had seen it in the night. The old woman received her kindly, and pointed out a chair on which she might sit. “You must have met with a misfortune,” she said, “since you have sought out my lonely cottage.” With tears, the woman related what had befallen her. “Be comforted,” said the old woman, “I will help you. Here is a golden comb for you. Tarry till the full moon has risen, then go to the millpond, seat yourself on the shore, and comb your long black hair with this comb. When you have done, lay it down on the bank, and you will see what will happen.” The woman returned home, but the time till the full moon came, passed slowly. At last the shining disc appeared in the heavens, then she went out to the millpond, sat down and combed her long black hair with the golden comb, and when she had finished, she laid it down at the water’s edge. It was not long before there was a movement in the depths, a wave rose, rolled to the shore, and bore the comb away with it. In not more than the time necessary for the comb to sink to the bottom, the surface of the water parted, and the head of the huntsman arose. He did not speak, but looked at his wife with sorrowful glances. At the same instant, a second wave came rushing up, and covered the man’s head. All had vanished, the millpond lay peaceful as before, and nothing but the face of the full moon shone on it.

Full of sorrow, the woman went back, but again the dream showed her the cottage of the old woman. Next morning she again set out and complained of her woes to the wise woman. The old woman gave her a golden flute, and said, “Tarry till the full moon comes again, then take this flute; play a beautiful air on it, and when thou hast finished, lay it on the sand; then you will see what will happen.” The wife did as the old woman told her. No sooner was the flute lying on the sand than there was a stirring in the depths, and a wave rushed up and bore the flute away with it. Immediately afterwards the water parted, and not only the head of the man, but half of his body also arose. He stretched out his arms longingly towards her, but a second wave came up, covered him, and drew him down again. “Alas, what does it help me?” said the unhappy woman, “that I should see my beloved, only to lose him again!” Despair filled her heart anew, but the dream led her a third time to the house of the old woman. She set out, and the wise woman gave her a golden spinning-wheel, consoled her and said, “All is not yet fulfilled, tarry until the time of the full moon, then take the spinning-wheel, seat yourself on the shore, and spin the spool full, and when you have done that, place the spinning-wheel near the water, and you will see what will happen.” The woman obeyed all she said exactly; as soon as the full moon showed itself, she carried the golden spinning-wheel to the shore, and span industriously until the flax came to an end, and the spool was quite filled with the threads. No sooner was the wheel standing on the shore than there was a more violent movement than before in the depths of the pond, and a mighty wave rushed up, and bore the wheel away with it. Immediately the head and the whole body of the man rose into the air, in a waterspout. He quickly sprang to the shore, caught his wife by the hand and fled. But they had scarcely gone a very little distance, when the whole pond rose with a frightful roar, and streamed out over the open country. The fugitives already saw death before their eyes, when the woman in her terror implored the help of the old woman, and in an instant they were transformed, she into a toad, he into a frog. The flood which had overtaken them could not destroy them, but it tore them apart and carried them far away.
When the water had dispersed and they both touched dry land again, they regained their human form, but neither knew where the other was; they found themselves among strange people, who did not know their native land. High mountains and deep valleys lay between them. In order to keep themselves alive, they were both obliged to tend sheep. For many long years they drove their flocks through field and forest and were full of sorrow and longing.

When spring had once more broken forth on the earth, they both went out one day with their flocks, and as chance would have it, they drew near each other. They met in a valley, but did not recognize each other; yet they rejoiced that they were no longer so lonely. Henceforth they each day drove their flocks to the same place; they did not speak much, but they felt comforted. One evening when the full moon was shining in the sky, and the sheep were already at rest, the shepherd pulled the flute out of his pocket, and played on it a beautiful but sorrowful air. When he had finished he saw that the shepherdess was weeping bitterly. “Why are you weeping?” he asked. “Alas,” answered she, “thus shone the full moon when I played this air on the flute for the last time, and the head of my beloved rose out of the water.” He looked at her, and it seemed as if a veil fell from his eyes, and he recognized his dear wife, and when she looked at him, and the moon shone in his face she knew him also. They embraced and kissed each other, and no one need ask if they were happy.

We shall not analyze this tale in depth, which has eloquently been done by Verena Kast in The Mermaid in the Pond, but mention certain aspects related to the lunar aspect of the hero’s journey.

The story begins with a turn of the wheel of fortune. The times of prosperity are gone. The miller has lost his happiness and wealth; the sustenance of life is emptying out. The mill of his energy no longer grinds for him; he is depressed and in anxiety. However, as the crisis reaches deep into his night’s insomnia, he searches for a new way. The ray of sun breaks through and he discovers the beautiful woman rising out of the water. He manages to touch and be touched by a “longing to come alive… to integrate the realm of passion into everyday life,”62 i.e., by the libidinal, life-enhancing forces of the unconscious. However, the duality of life’s creative forces is immediately evident; to restore wealth and happiness, she demands the miller sacrifice his newborn son. With her nymphic energies she releases him from depression, but devours hope and intentions for the future, replacing them with anxiety.

The stance vis-à-vis the energies of the unconscious constitutes a constant dilemma for the journeyer through life. The dialogue with the Self and the unconscious, with soul, heart and passion often leads to a conflict between being carried away and a return to old ways. The one may destroy any sense of stability, the other a sense of life; the miller regains his wealth but his soul is tormented.

The son grows up in an illusion of peacefulness and harmony, yet, his huntsman-instinct has not been quenched, and chasing the deer brings him into the danger of life’s energies. Leaving the defenses of his father’s command behind, no longer guarded against the nixie’s snares, his chase comes to an end as he is fully drawn into her embrace.

The tale turns, and the evening calls for the huntsman’s wife to hasten to the pond. The crescent moon stares at her as she is overtaken by the pain of sorrow and the shivers of worry—feelings that make life undeniably present. Without resting, she paces round the pond. The approach to the unconscious now becomes lunar, reflective and circumambulatory.

Circumambulation, according to Jung, is the “exclusive concentration on the centre, the place of creative change,” while “anyone who does not join in the dance, who does not make the circumambulation of the centre .., is smitten with blindness and sees nothing.”63 The huntsman’s wife, the miller’s daughter-in-law, has set out to challenge pre-destined fate. The child-of-future, whom the miller sacrificed in order to regain his wealth, to reestablish his mode of convention, has been drawn into the depths of nature’s danger. The creative change required can be engineered by circling the center. The circumambulation wakes up the inner psychic depths, reached only when away from conscious wakefulness.

Thus, after circling the pond, our heroine is possessed by a dream, leading her to the Wise Old Woman, signifying a more spiritual aspect of the Self’s life-energy than the nixie. The old woman guides her adept on a thorny route through the golden, archetypal stages of the comb, the flute and the spinning wheel. That is, with the comb she conjures up the erotic energies of the nixie, with the flute the feelings of sadness and beauty, and then the sense of meaningful fate.64

The second half of the story takes place in the moonlit night. The erotic, emotional and meaningful energies of life are reconnected with by a feminine, lunar attitude.

While it is the sun-hero’s task to establish and renew an ego distinct from the unconscious, the moon-hero is concerned, rather, with a reflective ego that maintains a living, breathing ego-Self relationship. While the solar aspect of the hero always has to return to consciousness, the lunar hero never fully returns, but will always to some extent remain outside the boundaries of consciousness. The one is characterized by bravery and clarity of mind, linearity of consciousness, the other by reverie and imagination, by the cyclic bending back of reflection, i.e., soul. As Neumann says:
Transformative processes, which is what growth processes are, are subject to the Self and are mirrored in matriarchal consciousness that supports and accompanies them in its particular way. Formative processes, however, in which the initiative and activity rest with the ego, belong to the domain of the masculine, patriarchal spirit.65
There are myths in which both these aspects are echoed, but the cradle of western civilization is based on the dividing characteristic of masculine, solar consciousness, light forcing dark into exile, the Apollonian sun-hero coming to know himself by overcoming the powers of the Great Mother. ‘Know Thyself’ says the insignia at the entrance to Apollo’s temple at Delphi. But the oracle in Delphi originally belonged to Gaia, the Earth. Forcefully, Apollo took hold of the oracle from Gaia’s daughter, Themis, by killing the female dragon-like serpent Python, the guardian of the oracle and the earth-shrine. That is, the oracular powers residing in the generative womb of the Great Mother are captured by the hero who brings them to the constructive use of human ego-identity. In this process of acculturation, however, traces of beheaded serpents are inevitably left behind, bleeding along the roadside, and unheroic traits of character, such as shame, guilt, fear and weakness, are left truncated in the dark. However, as much as knowing is of the ego, there can be no ‘Know Thyself’ without a shadow.

Erel Shalit's
Enemy, Cripple, & Beggar: Shadows in the Hero's Path and his previously published book The Complex: Path of Transformation from Archetype to Ego can be purchased at www.fisherkingpress.com or by phoning Fisher King Press directly at 1-831-238-7799

59 The Fear of the Feminine, p. 94.
60 CW 12, par. 34.
61 Grimm Brothers, The Complete Grimm’s Fairy Tales, pp. 736-742.
62 The Mermaid in the Pond, p. 45.
63 CW 12, par. 186; CW 11, par. 425.
64 Cf. The Mermaid in the Pond, p. 91ff.
65 The Fear of the Feminine, p. 102f.


Copyright © 2008 Erel Shalit - For permission to reprint see Fisher King Press