Transiency and the Culture of Plastic

an article by Erel Shalit

Our post-modern era is characterized by increasing dislocation and fragmentation. The sense of permanence and constancy of old, is exchanged for temporality and fluidity, i.e., a condition of transiency. Not only do cars, trains and planes carry us across continents faster than most people once could imagine – perhaps with the exception of Jules Verne, but we travel cyberspace in zero-time. Speed in the era of transiency, makes the soulful road of the wanderer seem hopelessly obsolete.

Likewise, we are over-exposed to stimuli, information and images: once upon a time we would sit down and quietly look through the pictures of the past, the reminders of our childhood, enjoy a memory, recall days long gone by, share thoughts and feelings from a time that could be brought alive by the one photo from that day. Today, we are flooded by digital photos, numbered almost into infinity. Rarely do we remain more than seconds to glance at each photo, and even more rarely do we return to them – often unaware that what warrants no return, loses its soul.

It is by reflecting on the events in which we partake that we induce them with depth and meaning, but speed and superficiality seem to supersede depth and reflection.

We are flooded with images, but the onslaught of external images disrupts the flow of internal imagery. Excessive exteriority impinges upon the imagery of interiority.

In post-modern transiency everything is imaginable; yet, interiority is losing out to the externally produced image, which deceptively is taken for reality. The televised or computer-generated image no longer needs to be anchored in reality – it has become its own simulacrum, its own self-representation. As Baudrillard postulated, this may cause the erosion of our sense of the real.

Among the consequences of transiency, we find a weakening of the sense of meaning and of internal anchoring. The interiority of imagination is exchanged for the exteriority of imitation. In fact, Internet plagiarism has become a booming industry, and as has been said, “the intellectual tradition of inquiry is getting lost.” Caught up in viewing images from afar (tele-vision), we tend less to look around, nearby, or within. We search less for the meaning that is carried by the images and the symbols that arise from within the depths of ourselves, from our meaning- and symbol-forming self.

Thus, when our ego, as center of consciousness and our sense of conscious identity, is detached from its internal roots, the risk is it may lose its relative sense of unity and wholeness. While this may seemingly increase the ego’s flexibility and speedy adjustment to changing circumstances, the consequence is that it also lends itself indiscriminately to a multitude of appearances. An unintegrated, fragmented ego will all too easily put on any dress, without appropriate judgment –is it moral, what are the consequences? These questions pertain to the required ego functions. In fact, the wide variety of personae, of masks of appearance that are so easily accessible in cyberspace and the post-modern condition, easily take possession of the rootless ego, which may be drawn into a charade of transient (pseudo-) identities, such as blog-pseudonyms and second lives.

This, then, becomes a culture of plastic – plassein, i.e., “fit for molding,” to be cast into any shape, without character. Nearly half-a-century ago, Andy Warhol pointed at the culture of plastic, perhaps blurring the line between being a critical observer and a willing participator, his art embodying both an eye on the culture of production and the self-reproduction of culture. As Andy Warhol testified about himself, “Everybody's plastic, … I want to be plastic.”

Plastic has its definite advantages, and we can no longer live without it. However, plastic reflects something being synthetic and artificial, rather than natural and genuine. Plastic can, as well, be recast out of proportion, but what grows out of proportion is carcinogenic. With the benefits of plastic, and the idea and the cultural attitude that we may call ‘plastic,’ come its shadows, such as environmental harm, inauthenticity, imitation and reproduction rather than individual touch and feeling.

In a culture of plastic, the way we appear to the world, our persona, may be infinitely recast, find endless manifestations. In cyberspace, we easily hide behind pseudonyms and borrowed identities, whereby individual morality and responsibility are weakened. There is no function of the third, serving as intermediary, boundary and control.

For example, a man with a record of harassing women on internet chats, dreams that he is locked up in a prison cell. He hears the voice of an old man, who asks him questions that he must answer in order to be released. However, rather than listening and reflecting, he tries to escape, merely annoyed at the voice calling upon him. If he truly would wake up to understanding his guilt, the need for boundaries, and attending to his conscience, he might listen to the voice calling from within, that requires him to respond (responsibility; respondere, to pledge in return). The dream image portrays his avoidance of responsibility.

In a boundaryless space, where everything is free and accessible, and morality is weakening, everything can be borrowed, stolen, plagiarized or imitated. However, when imitation replaces imagination, representation is lost. Is not the ability to re-present basic to civilization? Did Einstein not claim that imagination is more important than knowledge, because knowledge remains limited, while imagination encircles the world?

Erel Shalit is a training and supervising analyst, and past president of the Israel Society of Analytical Psychology. He is the author of several publications, including The Hero and His Shadow: Psychopolitical Aspects of Myth and Reality in Israel and The Complex: Path of Transformation from Archetype to Ego. Articles of his have appeared in journals such as Quadrant, The Jung Journal, Spring Journal, Political Psychology, Clinical Supervisor, Midstream, and he has entries in The Encyclopedia of Psychology and Religion. Dr. Shalit lectures internationally at professional institutes, universities and cultural forums.

Erel Shalit's Enemy, Cripple, & Beggar: Shadows in the Hero's Path and his previously published books The Complex: Path of Transformation from Archetype to Ego and The Hero and His Shadow: Psychopolitical Aspects of Myth and Reality in Israel can be purchased at www.fisherkingpress.com or by phoning 1-800-228-9316 in the US or +1-831-238-7799 from abroad.

Masks of Transiency: A lecture by Erel Shalit, Jung Foundation NY

On Tuesday, June 2, 2009, 7:00 – 8:30 pm the C.G. Jung foundation for Analytical Psychology, President's Lecture Series presents Erel Shalit lecturing on:

Masks of Transiency: The Transient Personality Between Shadow and Persona

The identity of the fundamentalist is shaped by archetypal identification, whereby the shadow is projected on the “Evil Other,” onto whom acts of evil may be “justifiably” perpetrated. Postmodern deconstruction of identity, on the other hand, tends toward ‘as-if’ and transiency. Images and ideas become detached from “ground and reality.” The image becomes its own simulacrum, detached from the images of interiority.

In contrast to fundamentalism, the post-modern condition is distinguished by a multitude of perspectives and narratives, challenging the view and the value of central, universal truths. Furthermore, it is characterized by transiency. Characteristics such as speed without digestion, fleeing the centre, remoteness from reality, disconnection from temporality, and the as-if quality of wearing transient masks come together in what may be termed the Transient Personality.

In the process of individuation, the ego-Self axis is vital and dynamic, leading to a conscious sense of wholeness and meaning. However, the ego of the Transient Personality is squeezed between persona and shadow, which have a tendency to merge.

In this lecture Dr. Shalit will elaborate on these issues, which are related to the crises and opportunities, the dangers and the hopes of today’s world.

Erel Shalit, Ph.D., 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 serves as liaison person of the International Association of Analytical Psychology (IAAP) with Bulgaria.

Dr. Shalit is a past Director of the Community Mental Health Clinic, Shalvata Regional Psychiatric Centre. He has served as officer in the IDF Medical Corps, and is a member of the Council for Peace and Security.

He is the author of Enemy, Cripple & Beggar: Shadows in the Hero's Path (2008), The Hero and His Shadow: Psychopolitical Aspects of Myth and Reality in Israel (new revised edition, 2004), and The Complex: Path of Transformation from Archetype to Ego (2002).

Articles of his have appeared in Quadrant: The Journal of the C.G. Jung Foundation, The Jung Journal (previously the San Francisco Jung Institute Library Journal), Spring Journal, Political Psychology, Clinical Supervisor, Round Table Review, The Jung Page, Midstream and other professional and cultural journals. Entries of his are forthcoming in The Encyclopedia of Psychology and Religion, Journeys and Encounters: 17th International IAAP Congress, and elsewhere.

Dr. Shalit lectures at professional institutes, universities, and cultural forums in Israel, Europe and the United States.

Please reserve your seat by calling the New York C.G. Jung Foundation at 212-697-6430, or by emailing info@cgjungny.org. This lecture will be held at the Jung Center, 28 East 39th Street, New York City.

Click here to learn more about Erel Shalit's work.

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

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

Enemy, Cripple, Beggar: Politics of the Soul

an in-depth review by Joey Madia

Written by Erel Shalit, a noted and extensively published Jungian psychoanalyst practicing in Ra’anana, Israel, Enemy, Cripple & Beggar is a treasure for our times. Vital and applicable to both lay people and experts, the book flows seamlessly and spirally from scholarship, to textual interpretation, to case studies, and the analysis of dreams. Shalit draws on an impressive breadth of scholarship and myths/fairy tales, looking at both history (e.g., the Crusades or Masada) and story.

The book first discusses the key aspects of the Hero, considering Byron, the work of Robert Graves and Robert Bosnak, the Bible, and Joseph Campbell’s The Hero with a Thousand Faces, among many other sources.

I take as my starting point the condition of mythlessness in the modern world, as expressed by Jung and reinforced by Campbell and how it is limiting our vision and ability to cure an ailing world rife with war and economic/environmental woes.

If ever we needed to consider the role of the Hero, it is now.

Consider the mistaken mythologizing of the death and wounding, respectively, of Pat Tillman and Jessica Lynch. While both are certainly heroes, the government’s and media’s manipulation of their circumstances (used to try and justify an unjustifiable war) bring to mind David Mamet’s Wag the Dog, the 1997 film adaptation of Larry Beinhart's novel, American Hero.

The people love their heroes and their construction for societal consumption by the government and the media has become no less than a High Art.

Shalit says, on p. 24: “In society, the hero may be the messenger of hope who lights the torch of democracy. Sometimes it is amazing how, at the right moment in history, the heroism of a nation, spurting forth through layers of oppression, creates dramatic changes and overthrows worn-out regimes.”

Might this apply to U.S. president-elect Barak Obama? Many people think so, and many more find themselves hoping so. Then again, there are many who see him as the shadow, using the term antichrist, and finding similarities between he and Nicolae Carpathia in the Left Behind series.

If ever we needed to consider the role of the Hero, it is now.

Consider the current fascination with Superheroes in the age of CGI and comic book cinema. Just last night I watched Christopher Nolan’s record-shattering The Dark Knight, which takes as its thesis the complicated interrelationship of the hero and the shadow. Given the death of Heath Ledger, who played the Joker, the notions of the Hero are expanded to the realm of the Artist and his or her relationship with Pain.

When Shalit writes, on p. 95, “…life thrives in the shadow; in our detested weaknesses, complex inferiorities and repressed instincts there is more life and inspiration than in the well-adjusted compliance of the persona,” I think that his words bring Ledger’s death into sharp relief. As an acting teacher who works almost exclusively with teens, many of which see Ledger’s “dying for his art” as a form of heroism (an interpretation with which I disagree; it discounts the necessity of craft in preventing such tragedies), I think it is more important than ever to examine carefully the Hero’s role and relationship to the shadow.

The shadow is Jung’s term for the unconscious, the “thing a person has no wish to be” (p. ix). His early experience of his own shadow is, to me, some of the most compelling and useful text in his Memories, Dreams, and Reflections.

The hero must go into the shadow (the forest, the depth of the sea, the desert, the cave­—Plato’s or the Celtic Bard’s) to retrieve his soul. The shadow is a place of misery, calling to mind Schopenhauer’s ideas about life being mostly pain and sorrow and Campbell’s advice to “follow your bliss” [sat chit ananda].

Much of what Shalit centers on as aspects of the Hero are present in the shaman, who also has “one foot in divinity, one in the world of mortals” (p. 33). The journey into the netherworld (often to retrieve or heal the soul), the returning with precious gifts of knowledge, the responsibility of re-integration into the community (see Mircea Eliade’s comprehensive works on shamanism), all parallel the hero’s journey. The modes of the vision quest and the alchemical transformation are, further, symbolically manifested in the landscape of the fairy tale.

Pursuing this idea, Shalit, in the tradition of Robert Bly’s Iron John or Bruno Bettelheim’s Uses of Enchantment, ably presents and dissects a number of fairy tales, myths, and Biblical stories in the course of the book.

“Nixie of the Millpond” is presented without commentary. The myth of Perseus, however, is told with commentary from a wide variety of sources mixed in. It would be valuable to watch Clash of the Titans (1981) after reading this section, as it brings Shalit’s analysis visually to life. Page 47 lists eight traits of the hero myth to guide the interpretation. I would add a ninth—the use of magical items (such as Athena’s shield, Hermes’ sword, and the three gifts of the Stygian nymphs, all of which are given to Perseus to defeat the Medusa).

I have used these same basic elements of the hero myth for the past decade in my theatre workshops with youth and in my books on using drama in the classroom.

If our youth are to break the limiting conventions of societal and governmental structures that have put the planet and its inhabitants in a place of crisis, they—and those who guide and educate them—must understand the Hero and Shadow both.

On p. 65 Shalit writes, “Collective consciousness constitutes a threat by its demand on compliance with rules, roles and regulations.” The mythological fighting of dragons and monsters by the Hero is most clearly articulated to me by Joseph Campbell, when, in various books and interviews, he talked about Nietzsche describing the cycle of life as beginning as a camel loaded down with the requirements of parents and society. The camel then goes into the desert (one of the hero landscapes I mentioned earlier) to become the lion, who must slay the dragon whose scales all say "Thou Shalt." This dragonslaying, certainly a noble and necessary undertaking, situates the Hero as the classic warrior, akin to Michael the Archangel and St. George, but when the fighting is done, the warrior must put down the sword. Whether we speak of the Vulcans comprising the Bush administration (as author James Mann terms them) or an abused child who grows up to wage ongoing battles even on a landscape of peace in a more stable family situation, this is a notion well worth focusing on. I think of the Roman general Cincinnatus, who moved back and forth between sword and plow and the dwarves of the novels of Dan Parkinson, who switch the hammer from one hand to the other as necessary in times of peace and war.

The hero struggling with the shadow often projects onto a demonized Other because, as Shalit reminds us, “Since shadows easily lend themselves to projection [see pgs. 97–101 for the three types identified by Jung], they are discovered so much more easily in the other than oneself” (p. 84). This is, of course, the source of most of the ugliness in the history of Humankind.

The Biblical explorations/interpretations presented are a high point of the book (see, for example, p. 63 on the Virgin Mary) and begin in earnest with the section on the shadow. The etymology of both biblical and mythological names given throughout add much to the discussion.

Shalit uses Oscar Wilde’s “doppelganger novel,” Picture of Dorian Gray, to explore the notion of shadow in terms of our duality, as Dorian is projecting his shadow onto the canvas. Duality—war/peace, animus/anima, masculine/feminine, dark/light—is prevalent throughout the book.

The second half of the book deals with the Enemy, Cripple, and Beggar of the title. The Enemy (the projection onto the Other that is really the shadow in oneself) is explored through such Biblical figures as Amalek, Samson, Jacob, and the key figures in the trial of Jesus. The section on the Fathers and the Collective Consciousness, dealing with Caiaphas, the Sanhedrin, Barabbas, and Judas, is fascinating reading. The connection of the father and the son resounds on many levels, including the relationship of Jesus/Judas as being nearly inseparable.

The Cripple (one’s weaknesses and inner wounds) is explored through mythological/fictional figures such as Hephaestus, Ptah, Oedipus, Quasimodo, and the child in Hans Christian Andersen’s “The Cripple.” There are case studies here that serve many of the same functions as the analyses of the myths and fairy tales, and will appeal to those interested in the dynamics of Jungian analysis. Certain aspects of the second case study reminded me of Don Juan DeMarco (1995), the film starring Marlon Brando and Johnny Depp, especially considering that love (Eros) is the means to heal the Cripple, as articulated so well in this book.

The final section deals with the Beggar (the “door that leads to the passageway of the Self,” p. 225), which is the Inner Voice or Daemon. Shalit deals here with the notions of alchemy that so fascinated Jung. I was intrigued by the story of King Solomon as the wandering beggar and Shalit’s exploration of the life of the prophet Elijah.

In closing, I want to mention the cover art, a painting titled “Emerging” by Susan Bostrom-Wong, an artist and Jungian analyst. Shalit asks the reader to examine the images embedded in the human figure. It is well worth the time to do so. Like the book itself, the longer you look, the more you will see.

I urge educators, artists, and those in search of new paths toward a life well-lived to buy this book. I know that one of my own heroes, Joseph Campbell, certainly would.

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. Also available from Amazon.com and from a host of other on-line booksellers.


This review of Erel Shalit’s Enemy, Cripple & Beggar: Shadows in the Hero’s Path was wriiten by Joey Madia of New Mystics. New Mystics is an online Arts community founded in 2002 by Joey Madia, playwright, poet, novelist, actor, director, artist, musician, and teacher who promotes the work of a group of cutting edge writers and artists. To learn more about New Mystics, Joey Madia, and his most recent publication Jester-Knight visit www.newmystics.com.

Good & Evil

"Highly recommended for both personal reading lists and community library collections" - by Midwest Book Review

It's the most basic component of story telling the Hero and the Villain. "Enemy Cripple & Beggar: Shadows in the Hero's Path" takes a look at this basic concept and why it is so appealing to readers. Going to the basic psychology of the tale and how ancient stories led the way, and how they evolved through the years with mankind, "Enemy Cripple & Beggar" provides an informed and thoughtful perspective concerning literary good and evil alongside society's norms and mores. An original work by Erel Shalit, "Enemy Cripple & Beggar" is a unique blend as a literary and psychology manual, making it highly recommended for both personal reading lists and community library collections.

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 http://www.fisherkingpress.com/ or by phoning Fisher King Press directly at 1-831-238-7799

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

The Sun and the Sword, The Moon and the Mirror

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

The Sun and the Sword, The Moon and the Mirror

Besides the more commonly accounted for masculine, solar aspect of the hero’s journey, we may refer to a feminine, lunar attribute as well. They represent different attitudes vis-à-vis the unconscious.

The sun-hero has a dual relationship to the Great Mother, as exemplified by Heracles; his name means Glory of Hera, yet the goddess drives him to madness. He sets out on the mission to break free from the bonds of the Great Mother, to face her magnitude, ready to draw his sword in combat with her however awesome she seems to be, and to enhance his ego-consciousness. The sun-hero, while not always able to fulfill the entire mission of his journey, works towards replacing id and the unconscious with ego. He must abandon the comfort and the security of the kingdom of childhood, about which Jung writes:

For him who looks backwards the whole world, even the starry sky, becomes the mother who bends over him and enfolds him on all sides ... As such a condition must be terminated, and as it is at the same time an object of regressive longing, it must be sacrificed in order that discriminated entities - i.e., conscious contents - may come into being.46

On his way to consciousness the hero encounters monstrous and malicious obstacles that, as Jung says, rise in his path and hamper his ascent, wearing “the shadowy features of the Terrible Mother, who saps his strength with the poison of secret doubt and retrospective longing.”47 He risks being devoured by the Earth Mother, destroyed by the gods, to burn in the flames of passion set afire by the nymphs, or die in battle with his competing Martian warriors. His world is patriarchal, goal-directed and lawful, thus he may lose direction and plunge into unconsciousness, teased and tantalized by the feminine seductress intruding from afar, as became the tragic fate of Samson.

It is the sun-hero’s undertaking to break away, to free himself from the archetypal world. Simultaneously, as part of his mission, he must gather the strength required to bring the very same archetypal energy into the ego and human consciousness. Thus, the hero has one foot in divinity, one in the world of mortals. It is the hero’s task to dismember the archetypal energies and transpose them as increasingly human complexes into the personal world and the realm of the ego. This is what Prometheus does when he brings fire to man. His name means forethinker; the Promethean fire is the capacity to plan the use of that natural transformative energy, fire, for the benefit of mankind, to create consciousness and acculturation, heating and cooking, creating new materials and fresh ideas.48 But also when the complex has become autonomous, split-off from consciousness and detracting energy from the ego, the hero is called for. The man who compulsively clung to a job far below his capabilities because of his fear of losing it was constantly threatened by dismissal until he gathered his strength to fight the complex that nearly destroyed him.

The sun-hero may be the obstinate two-year-old who repeatedly says no and no to being dressed, “I dress.” Or the five-year-old who pulls the hero’s phallic sword with which he fights the beasts within—as they are projected upon the little kindergarten-brutes of the real world without. The sun-hero is unmistakably masculine, a He, whether a boy or a girl.

The solar hero brings something new, something formerly unknown into the consciousness of the individual or that of society. By means of the adventures of the sun-hero, man has, for instance, accomplished scientific achievements and expanded geographical boundaries. The solar aspect of the hero pertains to patriarchal consciousness. With his sword, the hero cuts and divides, which is structurally essential for the establishment and expansion of consciousness.

But there is a lunar aspect or phase of the hero’s journey as well, which may likewise unfold when the hero abandons the conventions of the royal throne and the safe rule of ego, when he stands up against and turns away from collective consciousness. This is the case, for instance, with Buddha, whose way is enlightened by reflection rather than by the splendor of the sword. It pertains to conceiving, rather than “deliberate doing,” and, says Neumann, “time must ripen, and with it, like the seeds sown in the earth, knowledge matures.”49

This is the moon-hero. He, or in fact She, because it pertains rather to the feminine, whether in man or woman, ventures into the dangerous paths, the forests and the rivers, the hills and the valleys, the labyrinths and the netherworlds, the pandemonium, the chaos and the torment outside the boundaries of collective consciousness, beyond norms and conventions. She is maybe not the skillful goal-directed archer Apollo, but rather his twin sister Artemis, the hunter goddess roaming in the wilderness and the forest, armed with silver bow and arrows. This may be the sense of drifting around the outskirts of town, sneaking into backyards, to hike around in foreign places in the geography of the world or in the psychography of the soul, learning “how to observe nature, the way it grows and changes.”50 It is dangerous; as happens to Artemis, by mistake, you may kill your loved one, or if you come too close you may be transformed into a stag, because it is an oscillating journey between death and rebirth, waxing and waning, appearance and disappearance, love and disaster, reflection and deflection, healing and wounding. The ground easily quakes, and on winding roads and behind thorny bushes the forces of love and madness, pain and desire, despair and anticipation struggle with savage ferocity. The lunar hero pertains to relationship and unification, but breakup and falling apart, as well.

The hero’s lunar quality refers to the mirror and reflection, rather than the sword and division. As we shall see later, Perseus is equipped with both.

In its lunar aspect, the hero does not attack the unconscious. It entails a conscious turning towards the unconscious, quietly and humbly awaiting what in the course of time arises and unfolds in the hero’s reflective mirror. As Campbell says:

The mirror, reflecting the goddess and drawing her forth from the august repose of her divine non-manifestation, is symbolic of the world, the field of the reflected image. Therein divinity is pleased to regard its own glory, and this pleasure is itself inducement to the act of manifestation or “creation.”51

The following is the dream of a sixty-year-old man, slowly finding his way home to himself after having “been away” for a long time, during an extraverted career:

I feel an urge to return home. I have been away for a long time. As I get home, I see that a man sits on a chair in the attic, watching the dark sky through a telescope—there is a big opening in the roof. He calls me to look, and I try to look carefully through the telescope, but I see nothing. I turn and turn the telescope, yet, I can’t see anything. He shouts and yells at me and I feel very embarrassed, and he tells me angrily to go and sit and wait next to a little girl who sits on a bench. She looks like she is in a dream state, just looking up at the sky. First I look at her, and then I lose the focus, and like her I just look at the dark sky, and then, suddenly, a very bright star shines far far away but very very clearly, and then I see the moon, so close, almost as if I could touch it.

Naturally, the lunar aspect of the hero is closely related to matriarchal consciousness, as elaborated in depth by Erich Neumann.52 Queen Jocasta, Shining Moon, as representative of the feminine side of consciousness, has been discussed elsewhere.53 However, Neumann is mainly concerned with matriarchal or moon-consciousness as something preceding patriarchal consciousness, pertaining to “enchantment and magic, ... inspiration and prophecy” rather than “its recurrence in the psychology of individuation, which is a reappearance at a higher level, as is always the case where, in the course of normal development, we again encounter something already experienced.”54 I believe the lunar and the solar elements constitute complementary aspects of the hero and his/her journey, even if the one may precede or dominate the other.

In fact, as regards the lunar aspect of the hero’s journey, he naturally ventures into darkness only as the sun sets, rather than at dawn. Yet, the hero needs to be equipped with some of the day’s light to withstand the night’s depressive darkness, and with summer’s warmth for the cold loneliness of winter not to overwhelm him.

He travels at night-time, west to east, in the reflective light of the moon rather than in the unambiguous light of day. “The alchemical work starts with the descent into darkness (nigredo), i.e., the unconscious” says Jung.55 Only thereafter “one arrives at the east and the newborn sun,” says Edinger.56 Ayala, a forty-year-old woman, dreams:

It is midnight, midsummer night. I am barefoot, walking from the sea eastward, on a thorny field. My feet hurt, I am bleeding. Then, suddenly, a path opens up, crossing the field in the centre, dividing it in two, lit up by the light of the moon. As I walk along, still feeling the pain in my feet, a man suddenly appears from the dark and blocks my way. He is religious, completely shrouded in his Tallith [the prayer shawl], even his head is covered. He barely notices me, and he does not move to let me pass. I have to stop and wait, and listen to him reciting a prayer. I look at him as he prays, and very quietly he looks at me, in a warm and kind way. I feel his quiet prayer fills me up within, and he then blows the shofar [the ram’s horn], and I feel a wave of excitement.

While the dream was experienced during an afternoon nap, it takes place during summer’s brief night. The dreamer is guided along her path by the moon. The peripeteia occurs when her road is blocked, but she need not actively struggle with her adversary. Rather, this woman, who had experienced a deep narcissistic wound due to lack of adequate mirroring in early childhood, allows herself in the dream to be mirrored by the religious man’s chanting prayer. Jung says:

Christ, or the self, is a “mirror”: on the one hand it reflects the subjective consciousness of the disciple, making it visible to him, and on the other hand it “knows” Christ, that is to say it does not merely reflect the empirical man, it also shows him as a (transcendental) whole.57

The dream-ego, the I in our dreams, is our recurrent nightly hero, our messenger who ventures into dreamland, and returns home with a letter from the Self.58 In the above dream, Ayala encounters her adversary who emerges from the shadow, not as an enemy to be fought, but as a mirroring or reflecting other. This is the hero’s lunar rather than solar attribute. It may even be that the dream ego will not really bring anything new into consciousness, but her soul becomes inspired and excited, i.e., setting the breath of life in motion. From the lunar perspective, the event, such as in this dream, needs less to be interpreted, but rather be libidinized by the moisture of the Self.

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

46 CW 5, par. 646.
47 “The Dual Mother,” CW 5, par. 611.
48 Cf. The Hero and His Shadow, p. 151.
49 Erich Neumann, The Fear of the Feminine, pp. 92, 94.
50 Verena Kast, The Mermaid in the Pond, p. 55.
51 The Hero with a Thousand Faces, p. 213.
52 ‘The Moon and Matriarchal Consciousness,’ in The Fear of the Feminine, pp. 64-118.
53 Erel Shalit, The Complex, p. 55.
54 The Fear of the Feminine, pp. 74, 92.
55 CW 9ii., par. 231.
56 Edward Edinger, The Aion Lectures, p. 116.
57 CW 11, par. 427.
58 The Talmudic dictum says: “A dream not interpreted is like a letter not read.”

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