The Holy Grail of the Unconscious

By SARA CORBETT
Published: September 16, 2009
This is a story about a nearly 100-year-old book, bound in red leather, which has spent the last quarter century secreted away in a bank vault in Switzerland. The book is big and heavy and its spine is etched with gold letters that say “Liber Novus,” which is Latin for “New Book.” Its pages are made from thick cream-colored parchment and filled with paintings of otherworldly creatures and handwritten dialogues with gods and devils. If you didn’t know the book’s vintage, you might confuse it for a lost medieval tome.


Some people feel that nobody should read the book, and some feel that everybody should read it. The truth is, nobody really knows. Most of what has been said about the book — what it is, what it means — is the product of guesswork, because from the time it was begun in 1914 in a smallish town in Switzerland, it seems that only about two dozen people have managed to read or even have much of a look at it.

Of those who did see it, at least one person, an educated Englishwoman who was allowed to read some of the book in the 1920s, thought it held infinite wisdom — “There are people in my country who would read it from cover to cover without stopping to breathe scarcely,” she wrote — while another, a well-known literary type who glimpsed it shortly after, deemed it both fascinating and worrisome, concluding that it was the work of a psychotic.

So for the better part of the past century, despite the fact that it is thought to be the pivotal work of one of the era’s great thinkers, the book has existed mostly just as a rumor, cosseted behind the skeins of its own legend — revered and puzzled over only from a great distance.

Which is why one rainy November night in 2007, I boarded a flight in Boston and rode the clouds until I woke up in Zurich, pulling up to the airport gate at about the same hour that the main branch of the Union Bank of Switzerland, located on the city’s swanky Bahnhofstrasse, across from Tommy Hilfiger and close to Cartier, was opening its doors for the day. A change was under way: the book, which had spent the past 23 years locked inside a safe deposit box in one of the bank’s underground vaults, was just then being wrapped in black cloth and loaded into a discreet-looking padded suitcase on wheels. It was then rolled past the guards, out into the sunlight and clear, cold air, where it was loaded into a waiting car and whisked away.

THIS COULD SOUND, I realize, like the start of a spy novel or a Hollywood bank caper, but it is rather a story about genius and madness, as well as possession and obsession, with one object — this old, unusual book — skating among those things. Also, there are a lot of Jungians involved, a species of thinkers who subscribe to the theories of Carl Jung, the Swiss psychiatrist and author of the big red leather book. And Jungians, almost by definition, tend to get enthused anytime something previously hidden reveals itself, when whatever’s been underground finally makes it to the surface.

Carl Jung founded the field of analytical psychology and, along with Sigmund Freud, was responsible for popularizing the idea that a person’s interior life merited not just attention but dedicated exploration — a notion that has since propelled tens of millions of people into psychotherapy. Freud, who started as Jung’s mentor and later became his rival, generally viewed the unconscious mind as a warehouse for repressed desires, which could then be codified and pathologized and treated. Jung, over time, came to see the psyche as an inherently more spiritual and fluid place, an ocean that could be fished for enlightenment and healing.

Whether or not he would have wanted it this way, Jung — who regarded himself as a scientist — is today remembered more as a countercultural icon, a proponent of spirituality outside religion and the ultimate champion of dreamers and seekers everywhere, which has earned him both posthumous respect and posthumous ridicule. Jung’s ideas laid the foundation for the widely used Myers-Briggs personality test and influenced the creation of Alcoholics Anonymous. His central tenets — the existence of a collective unconscious and the power of archetypes — have seeped into the larger domain of New Age thinking while remaining more at the fringes of mainstream psychology.

A big man with wire-rimmed glasses, a booming laugh and a penchant for the experimental, Jung was interested in the psychological aspects of séances, of astrology, of witchcraft. He could be jocular and also impatient. He was a dynamic speaker, an empathic listener. He had a famously magnetic appeal with women. Working at Zurich’s Burghölzli psychiatric hospital, Jung listened intently to the ravings of schizophrenics, believing they held clues to both personal and universal truths. At home, in his spare time, he pored over Dante, Goethe, Swedenborg and Nietzsche. He began to study mythology and world cultures, applying what he learned to the live feed from the unconscious — claiming that dreams offered a rich and symbolic narrative coming from the depths of the psyche. Somewhere along the way, he started to view the human soul — not just the mind and the body — as requiring specific care and development, an idea that pushed him into a province long occupied by poets and priests but not so much by medical doctors and empirical scientists.

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This article has been revised to reflect the following correction:

Correction: September 20, 2009
An article on Page 34 this weekend about Carl Jung and a book he wrote about struggling with his own demons misspells the name of a street in Zurich where, before it was published, the book was held for years in a bank safe-deposit box, and a correction in this space on Saturday also misspelled the name. It is Bahnhofstrasse, not Banhofstrasse or Banhoffstrasse. The article also misstates the location of Bollingen, the town where Jung built a stone tower as a summer residence. While it is on the north shore of Lake Zurich, it is south of the Jung family home in Küsnacht.

This article has been revised to reflect the following correction:

Correction: October 4, 2009

An article on Sept. 20 about the publication of Carl Jung’s Red Book misstated part of the name of the Swiss bank where the book was kept for many years. It is the Union Bank of Switzerland, not United.

Creation Stories from the Iroquois

A story from the Iroquois (Oneida) People

Oneida / Evil Spirit and the Good Spirit

Long, long ago, the earth was deep beneath the water. There was a great darkness because no sun or moon or stars shone. The only creatures living in this dark world were water animals such as the beaver, muskrat, duck and loon.
Far above the water-covered earth was the Land of the Happy Spirits, where the Great Spirit dwelled. In the center of this upper realm was a giant apple tree with roots that sank deep into the ground.

One day the Great Spirit pulled the tree up from its roots creating a pit in the ground. The Great Spirit called to his daughter, who lived in the Upper World. He commanded her to look into the pit. The woman did as she was told and peered through the hole. In the distance, she saw the Lower World covered by water and clouds.

The Great Spirit spoke to his daughter, telling her to go into the world of darkness. He then tenderly picked her up and dropped her into the hole. The woman, who would be called Sky Woman by those creatures watching her fall, began to slowly float downward.

As Sky Woman continued her descent, the water animals looked up. Far above them they saw a great light that was Sky Woman. The animals were initially afraid because of the light emanating from her. In their fear, they dove deep beneath the water.

The animals eventually conquered their fear and came back up to the surface. Now they were concerned about the woman, and what would happen to her when she reached the water.

The beaver told the others that they must find a dry place for her to rest upon. The beaver plunged deep beneath the water in search of earth. He was unsuccessful. After a time, his dead body surfaced to the top of the water.

The loon was the next creature to try to find some earth. He, too, was unsuccessful. Many others tried, but each animal failed. At last, the muskrat said he would try. When his dead body floated to the top, his little claws were clenched tight. The others opened his claws and found a little bit of earth.

The water animals summoned a great turtle and patted the earth upon its back. At once the turtle grew and grew, as did the amount of earth. This earth became North America, a great island.


During all this time, Sky Woman continued her gentle fall. The leader of the swans grew concerned as Sky Woman's approach grew imminent. He gathered a flock of swans that flew upward and allowed Sky Woman to rest upon their back. With great care, they placed her upon the newly formed earth.

Soon after her arrival, Sky Woman gave birth to twins. The first born became known as the Good Spirit. The other twin caused his mother so much pain that she died during his birth. He was to be known as the Evil Spirit.

The Good Spirit took his mother's head and hung it in the sky, and it became the sun. The Good Spirit also fashioned the stars and moon from his mother's body. He buried the remaining parts of Sky Woman under the earth. Thus, living things may always find nourishment from the soil for it springs from Mother Earth.

While the Good Spirit provided light, the Evil Spirit created the darkness. The Good Spirit created many things, but each time his brother would attempt to undo his good work.

The Good Spirit made the tall and beautiful trees, including the pines and hemlock. The Evil Spirit, to be contrary, stunted some trees or put gnarls and knots in their trunks. Other trees he covered in thorns or poisoned their fruit.

The Good Spirit made bear and deer. The Evil Spirit made poisonous animals such as lizards and serpents to destroy the animals created by his brother.

When the Good Spirit made springs and streams of pure crystal water, the Evil Spirit poisoned some and placed snakes in others. The Good Spirit made beautiful rivers. The Evil Spirit pushed rocks and dirt into the rivers creating swift and dangerous currents.

Everything the Good Spirit made his wicked brother attempted to destroy.

After the Good Spirit completed the earth, he created man out of red clay. Placing the man upon the earth, the Good Spirit instructed the man about how he should live. The Evil Spirit made a monkey from sea foam.

Upon completion of his work, the Good Spirit bestowed a protecting spirit upon all of his creations. This done, he called his brother and told him he must cease making trouble. The Evil Spirit emphatically refused. The Good Spirit became enraged at his brother's wickedness. He challenged his evil twin to combat. The winner would become the ruler of the world.

For their weapons they used the thorns of the giant apple tree. The battle raged for many days. The Good Spirit triumphed, overcoming his evil brother. The Good Spirit took his place as ruler of the earth and banished his brother to a dark cave under the ground. In this cave the Evil Spirit was to remain.

The Evil Spirit, however, has wicked servants who do his bidding and roam upon the earth. The wicked spirits are able to take any form and cause men to do evil things
The Good Spirit continues to create and protect mankind. It is the Good Spirit who controls the spirits of good men upon their death. His wicked brother takes possession of the souls of those who are evil like himself. And so it remains.

And another version from the Iroquois (Mohawk):

from an Iroquois Creation story
In the beginning, in the Sky World, a pregnant wife asked her husband to fetch the delicacies she craved. But she wanted the bark of a root of the Great Tree in the middle of the Sky World, which none were permitted to touch. Finally, however, he gave in, and scraped away soil to bare the root of the Tree. Underneath was a hole, and as the woman peered down into it, she fell through. The birds helped transport her as she fell, and the great Sea Turtle received her on his back.
Here, on the Sea Turtle's back, she planted bits of the roots and plants she had brought from the Sky World. And she walked across the turtle's back, planting, praying and creating the Earth that we know as Turtle Island.

The woman who had fallen from the sky then had a daughter, who became impregnated by the West Wind. While in the womb, the daughter's unborn twins began to quarrel about how they should emerge, the left-handed twin refusing to be born in the usual way. Instead, he forced himself out of his mother's left armpit, killing her as a result. The newborn twins then buried their mother, who became Corn Mother, source of corn, beans and squash, the Three Sisters of the Iroquois. From her heart grew sacred tobacco, used to send messages and thanks to the Sky World.

The two brothers continued to compete with each other as they created the animals and plants, and in the process, represented different ways of living. Right-Handed Twin created the beautiful hills, lakes, blossoms, gentle creatures; Left-Handed Twin, the jagged cliffs and whirlpools, thorns and predators. Right-Handed Twin was always truthful, reasonable, goodhearted, and "straight-arrow"; Left-Handed Twin lied, fought, rebelled and made "crooked" choices.

Because Right-Handed Twin created human beings, he is known as "Our Creator," and "The Master of Life." But Left-Handed Twin helped, and invented rituals of sorcery and healing. The world they built included both cooperation and competition, lovingkindness and aggression.

After they finished their creations, the continued to compete in other ways - by gambling, by playing lacross, then fighting with clubs. One day, grasping a deer antler, Right-handed Twin finally prevailed, and killed his brother, throwing the body of Left-Handed Twin over the edge of the earth. As a result, Right-Handed Twin rules day and the Sky-Worldand Left-Handed Twin prevails over night and the lower world.

Grandmother Skywoman was furious that Right-Handed Twin murdered his brother, and accused him of wrongdoing. Angry, and believing that grandmother had always favored the errant Left- Handed Twin, he cut off her head and threw it up toward the sky, where it became the Moon. Then he threw her body into the ocean, where it became all the fish of the sea.

The Iroquois believe that both Left-Handed Twin and Right- Handed Twin are necessary for the world to be in balance. During festivals, day activities honor Right-Handed Twin, and night activities such as feasting, singing and dancing honor Left-Handed Twin. This tension and struggle for balance between the two brothers and principles of life is incorporated into Iroquois festivals and cycles of life.


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Group dynamics and internet relationships: Love and loathing in cyberspce

I have been thinking alot about groups lately, group dynamics, family dynamics even internet dynamics. Its interesting that many of the best and the worst aspects of typical group behaviour can be magnified in cyberworld. Many on-line groups and services offer 24 hour information and on-line support and communication. With a few key strokes, an internet user can be introduced to a new world, new people with similar interests and concerns across the globe. The potential for creativity is tremendous. Modern medicine for instance, can access the expertise of a surgeon from another country anywhere in the world and this person can perform a delicate operation in his office, while the patient lies on a table hours or days away by flight. On-line therapy means that a client may have his choice of therapists, specializing in any area of expertise allowing a person the choices he wouldn't normally have in a remote community. On-line games keep happy gamers logged-on for hours.Yes, the possibilities great and small are endless.

But group dynamics are another thing. On-line forums and support groups, chat rooms may very well bring people from all over the world to a place to discuss common interests, but the age old problem of unconscious material is not typically handled well in cyberspace, in my opinion. This is new terrain, relatively speaking in the history of human interaction. While the on-line group can be a potential for great communication and healing, it can also be a place where the worst of human dynamics take place. Great damage against others can be inflicted without the same level of conscientious consideration that face to face contact demands. Lets face it, no one thinks that a few words can cause harm or influence others. But as it has been said through antiquity, indeed "the pen is mightier than the sword". Add to on-line writing, hate filled rethoric, malicious intent and zero consequences for unethical actions, and many people can be routinely influenced by the negativity and bullying of internet banter. Hateful rethoric can be disguised as "free speech", "nonsencical or fanatical thought" and honest opinion but that is limited to an online paper, journal or blog.

What if malicious dialogue happens routinely in a group, where psychological connections and associations are made with other group members? What if it is tolerated as the norm within the group and any protestors are seen as outside the group norm?

These are interesting questions for cyber ethics and group study. The on-line forum has great potential for connection, relationships, dialogue and intellectual sharing. It also has great potential for incubating psychopathology both in the internet and in non-internet social settings. The antedote in my opinion, is reflection on problem group dynamics and healthy group dynamics and applying the principals learned to internet settings.

The problem of group influence over its members is an old one-much study of groups has learned how typical family dynamics are often taken into social settings unconsciously and then people take on the unrealized roles in a family: The goodchild; the fixer; the scapegoat; the problemchild; the bully; the ghost; the dependent one;the clown, etc. Here is an intersting link to group dynamics study. There are many out there but little has been written on group dynamics in cyberspace.
http://www.proteuscoven.org/proteus/frypan.htm

Yes, my recent experience with forum participation has made me think of a poem written by Pastor Martin Niemöller (1892–1984) about the inactivity of German intellectuals following the Nazi rise to power and the purging of their chosen targets, group after group.

Poem "First they came ...." (1976 version)

Original

Als die Nazis die Kommunisten holten,
habe ich geschwiegen;
ich war ja kein Kommunist.
Als sie die Sozialdemokraten einsperrten,
habe ich geschwiegen;
ich war ja kein Sozialdemokrat.

Als sie die Gewerkschafter holten,
habe ich nicht protestiert;
ich war ja kein Gewerkschafter.

Als sie die Juden holten,
habe ich geschwiegen;
ich war ja kein Jude.

Als sie mich holten,
gab es keinen mehr, der protestieren konnte.


When the Nazis came for the communists,
I remained silent;
I was not a communist.

Then they locked up the social democrats,
I remained silent;
I was not a social democrat.

Then they came for the trade unionists,
I did not speak out;
I was not a trade unionist.

Then they came for the Jews,
I did not speak out;
I was not a Jew.

When they came for me,
there was no one left to speak out for me.

Peace,

CK

Buffy, the Warrior and the Hero's journey: Resurrecting the full manifestation of the Goddess

"I just realized something, something that really never occured to me before. We are going to win." Buffy Summers from Buffy the Vampire Slayer

The warrior archetype is a piece of the larger archetype of "hero" according to Analytical psychology. All heros embark on a journey, which in Jungian terms can be called the process of individuation. The road to discovery of the "Self" according to Carl Jung. Many of our hero's and warriors have been personafied as male characters-we only have to think of Luke Skywalker; Aragorn from Lord of the Rings; or Neo from The Matrix for modern interpretation of the warrior hero. However, there are also relevant female warrior heros. The character of Buffy from Buffy the Vampire Slayer is a good example. Buffy has been a favorite of mine while working as a therapist with girls and young women, because she is a modern and relatable archetype long buried in our culture.

The Ancient Greeks were the last European civilization to include reasonably healthy feminine archetypes. Of the twelve Gods in Olympus, five of them were women. Until very recently, though, we only embraced three of the feminine archetypes. Women could be sex objects, in which case they connected with the archetype of Aphrodite (or Venus, in the Roman pantheon), the Goddess of Love, Desire and Beauty. Women could be wives, in which case they connected with the archetype of Hera, the wife of Zeus and the Goddess of Marriage—who, despite her tremendous strength and cunning, was repeatedly forced to be subservient to her philandering husband. And women could be mothers, in which case they connected with the archetype of Hestia, the Goddess of the Hearth and protector of the home. These three archetypes embodied the sum total of the feminine for more than 2,000 years. The male ego successfully suppressed the powerful female archetypes of Athena and Artemis, who collectively embody feminine strength, skill and mastery.

Athena was the Goddess of Wisdom, Reason and Purity. Severing our connection to her archetype was no small feat, as Athena was one of the most revered and respected of all of the Olympians. In fact, the city of Athens is named after her. Athena was fair, just, and an incredibly powerful warrior. She was the embodiment of feminine strength. While Ares, the God of War (and the Greek counterpart to Mars, the Roman God of War) was wantonly destructive, childish, violent, aggressive, and ultimately a coward, Athena was proud, strong, and courageous. More importantly, Athena would only fight in order to defend the city—she would never initiate any conflicts, and she always preferred diplomacy to warfare.

Athena is the archetype of the female warrior. Female warriors are in no way inferior to male warriors: Time and again, women have proved that they are in every way equal to men on the battlefield. The difference is that female warriors do not fight in the same way that male warriors do, nor do they fight for the same reasons. Male warriors fight to attack, while female warriors fight to defend. The female warrior archetype has returned, however. We see it when Sarah Michelle Gellar beats up vampires and saves the world (while still maintaining every ounce of her femininity) in Buffy the Vampire Slayer.

Artemis, the Goddess of the Hunt, is the archetype of the female athlete. In every way, she was the equal of her brother, Apollo. Artemis has returned as a useful archetype for women today, thanks to the popularity of women’s athletics. Women now have role models and opportunities to explore their physical strength, and test and improve their skills through competitive sports.

We have always measured “masculinity” based on strength, power, and skill, but these qualities are as present in women as they are in men. Women were supposed to be delicate flowers who needed men to protect them. The truth, however, is that while men may have the edge over women in terms of brute strength, that women often surpass men in skill and dexterity. Once we take biology and reproduction out of the equation, men and women are very evenly matched. So what then, are the truly “masculine” and “feminine” qualities? The masculine principle is focused, expressive, and direct. The feminine principle is diffuse, intuitive, and receptive.

The feminine principle provides the container to support the masculine energy. Masculine energy expands, and feminine energy contracts. Any action can be “masculine” or “feminine” in nature, depending on how it is applied. Warrior energy on its own is neither masculine nor feminine. It becomes masculine when we attack in order to expand our borders; it becomes feminine when we fight to defend and protect our tribe from invasion.

It’s true that men tend to be more in touch with the more “masculine” or yang aspects, while women tend to be more in touch with the more “feminine” or yin aspects. But not being aware of or familiar with our complimentary nature doesn’t mean that we can’t learn about it and express it. This, in fact, is the reason that men and women form relationships with each other. Our partners are our mirrors, and when men and women relate to each other—whether that relationship is sexual or not—what we see reflected is our complimentary nature. We see the parts of ourselves that we haven’t integrated or owned yet. And through our relationships with the opposite gender, we learn how to connect with and own these parts of ourselves, and experience true balance. We need to learn to acknowledge, accept and embrace these two complimentary natures. We each have both Mars and Venus within us, and we need to learn how to appreciate and express them both.

Many believe that the road to the knowing the "Self" is a solitary undertaking, however our feminine warrior heros, show us this is not completely true. Buffy for instance, has always acknowledged the struggle with her need for her friends and others, even as the Slayer (there can only be one). The resolution of her role as slayer in relationship to her feminine qualities is what allows her to save the world in the final series. Indeed, women who take on the challenges of living in the modern world can recognize their inherent strength and the gifts that empower them to succeed as warrior women.

Peace,

Colleen Kelly

Special thanks to Jen Delyth for her beautiful art work. Jen's art work can be purchased at http://www.kelticdesigns.com (images not to be copied)

http://www.watcherjunior.tv/02/pdf/lowe.pdf
http://www.kelticdesigns.com/
http://www.astrolandia.net/textos/balancingmarsandvenusineachofus.pdf

Dream interpretation: From Freud to Jung

"The least of things with a meaning is worth more in life than the greatest of things without it." Carl Jung, Modern Man in Search of a Soul

Carl Jung, was a student and protege of Sigmund Freud. For the first part of his career, Jung assisted Freud with his development of dream interpretation and the technique of "free association". Later, Jung broke away from Freud's thinking and developed his own system of beliefs about dreams and their relevence to the dreamer.

Sigmund Freud is known for interpreting dreams on the object level; that is, according to the relationship between the dreamer, and the persons or situations in his environment. Jung introduces the subject level. What is the subjective level? The fact that the dream reveals in a symbolic way expressions of individual psychological life or of his internal transformations. This way, the dream becomes an indicator of those changes that sometimes point out the development of the individuation process.

So, if a man dreams of his mother, the mother is not an evocation of the real mother, but of his anima, that is his emotional feminine side. The mother can also be a suggestion to what is fundamentally biological in the human nature or to the ideas and concepts familiar to the individual that represent his inherited background, his homeland in a cultural way.

For Freud, the dream is retrospective (it refers mainly to past events), situated in the person's childhood ( eg.psychological trauma, sexual fixations). By contrast,Jung's dream is prospective; it represents a kind of map of dreamer's future evolution. For Freud, dreams are the psyches way of talking about infantile complexes (or unresolved problems), Jung states, in accordance to his orientation, that complexes are not of importance, but what the unconscious does with them. This way, the complexes become raw material for dreams, the language through which the dream (unconscious) expresses itself.

For Jung the concept of "compensation" includes another powerful idea: the dream is an attempt to counterbalance a divided psychological tendency. Dream analysis should aim the uncovering of its compensation's nature. For example, in one clinical situation, as a result of a dream analysis, Jung had to explain to his patient that she must resign her too rationalist attitude (as a consequence of her animus or hidden male inflation). This way the dream becomes a message of the unconscious that indicate several disastrous deficiencies in the individual (or society) existential orientation.

Finally, Jung adds to the free association method, the method of "amplification". He affirms that there are elements of the dream to which the dreamer cannot provide personal associations. These are the symbols alive in meaning in a person's life. In this case, the analyst should intervene with his knowledge and complete the dreamer's gaps. The associative material comes from different cultural directions: mythology, religion, alchemy, folklore.

It is noted that these essential completions to the theory of dream interpretation should not be considered without first considering the work of Freud. Jung states repeatedly that dreams ought to be interpreted at first by Freud's method. Only exceptional cases demand the use of his method. Since that time, other theorists and schools of psychology have developed other uses of dreams in treatment.

Peace,

Colleen
http://thezodiac.com/mundus.htm
http://www.carl-jung.net/index.html

Quechua Shamanism and Jung

Weaving The Traditions: the Natural Wisdom of C.G. Jung
and the Kichwa traditions embodied in the wisdom of don Alverto Taxo
by C. Michael Smith

Nature is an incomparable guide if you know how to follow her. She is like the needle of a compass pointing to the north…
-C. G. Jung

We can enter into the secrets of Mother Nature [Pachamama], and we can be sons and daughters, apprentices to the Wisdom of Mother Earth [Ashpamama].


When I reflect on why the teachings of don Alverto so initially attractive to me, I keep coming up with the same answer, that his teachings are so convergent with, and complementary to the wisdom teachings of C.G. Jung, my great psychological mentor. While the path of the Iachak is in many ways deeper and richer than any modern depth psychology, my clinical practice and my life had been strongly influenced by Jung, one of my lineage Elders. So it felt good to find a way I could initially begin integrating the wisdom of don Alverto with that of C.G. Jung and the tradition of analytical psychology. There is a strong shamanic elements in Jung’s life and his work, as I brought out in detail in my book, JUNG AND SHAMANISM IN DIALOGUE [Paulist Press, 1997]. It was a milestone to write that book, but in the past 7 years I have so much deepened my practice and understanding of the shamanic path, that I was inspired through the path of the Iachak to developed a psychology of the heart, which you can find in theory and practices throughout this website. This piece I wrote in my 5th year of apprenticeship, and it reflects some of the common themes between Jung and the tradition of Jungian thought, and don Alverto and the Kichwa tradition, and the Iachak path for the interested reader.
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When I met and began studying with don Alverto some years ago, I asked to become his apprentice in the path of the Iachak. Yet there was some reservation about being anyone’s apprentice. He responded that I was welcome to follow my own path and simply walk along side of him—perhaps we could share things with each other. I must admit that I feared that he might want me to give up the wisdom tradition I had done my spiritual spade work in for 25 years, that of the analytical psychology inspired by C.G. Jung. This would not be the case, and what I have come to notice is that the more I have studied with don Alverto, walked the path of the Iachak with him, the more I have become a better individuator, having developed more feminine feeling values, standing more in my own truth, and feeling more whole than ever. I have become a better psychologist as well.

It has amazed me the great similarities between the wisdom tradition of both men, and I believe the reason for this is because both have followed a natural path in life. Since this book has given ample attention to the natural way of the Iachak, to the development of feeling, using the four elements to get in balance and so on, I would like to compliment it by emphasizing a bit of the natural wisdom of C.G. Jung, pointing out the natural resonances as we go along. For me this is very important because I want my life, my daily walk, and my therapeutic talk and action to be integrated, all of a piece, so to speak. Don Alverto gave me the one thing I did not get from Jung, and that was a daily devotional practice that was ongoing and thoroughly natural. Jungian psychology had given me some very powerful techniques of inner work, including skill in working with dreams and doing what Jung called ‘active imagination’. These were ways of working with the wisdom of the Great Mother as She reveals herself in the human psyche. I have employed these tools faithfully, and I and my clients have benefited greatly from them. But these methods, deeply as they reached into the heart of my living never thoroughly took the body and the physical world into my daily consciousness practices. They never helped me sufficiently developed the “feminine feeling values” which Jung so often stressed as important to our health and wholeness, and they rarely affected my eating, and bathing, and breathing. My Jungian practices, while open to the synchronicities of the day, were essentially confined to my period of inner work in the morning, in which I worked my dreams and reflected on what needed more attention each morning. When the period of inner work was over, I turned my attention to other things, including my professional responsibilities. So I had in essence put walls or boundaries around my inner work and benefited greatly from the discipline. But as my personal journals show, my dreams repeatedly spoke to me of a need to develop what Jung called the ‘anima’ the feminine values of feeling, receptivity of consciousness, and instinctual and intuitive living, intimate relatedness. I made many intellectual recognitions of this need, yet over a period of 20 years I felt I hadn’t succeeded in developing or integrating anima. Perhaps this is why I often felt myself longing for a set of practices which were thoroughly grounded and earth-honoring, and completely compatible with the useful wisdom I had learned from C.G. Jung and yet resourceful in helping me develop the feminine more.

Dreams: A Gift of the Great Mother

My longing for an earth-based, earth-honoring path was reflected in my writing and reading over the past couple of decades. This is reflected in my first two books, Psychotherapy and the Sacred,[i] and Jung and Shamanism in Dialogu[ii]e in which I sought to revitalize modern psychotherapy with shamanic and indigneous healing resources. However, I now realize that my approach was too intellectual, non- experiential, and that not much insight or wisdom is gained from an intellectual look at a natural systems of healing. One of my colleagues told me the books lacked ‘anima.’ It is largely because of don Alverto’s influence that I live, write, and practice from a different place today, a deeper place, with an ongoing, rhythmic flow of practice no longer confined to set times of the day.

Today I am less interested in Jung’s theory and technical writings, marvelous as they are in their attempts to bring a natural way into modern psychology. But they are primarily candy for the mind if they are not felt, experienced, and lived. I am more interested in Jung the naturalist of the psyche, and in Jung the nature-mystic, which is reflected in the earthy retreat he built with his own hands, called Bollingen Tower, and which gave real soil and grounding to his life’s work. At Bollingen he felt himself in the midst of his true life. He had no running water or electricity. He chopped his own wood, cooked over open fires, lit oil lamps at night, and attuned himself to the Earth Mother with feminine receptivity and feeling. This passage from his autobiography shows to what degree he had succeeded in attuning to the elements of nature:

At times I feel as if I am spread out over the landscape and inside things, and am living in every tree, in the splashing of the waves, in the clouds and the animals that come and go, in the procession of seasons. There is nothing…with which I am not linked. [MDR 225]

Jung had, in his own way, recovered and considerably developed the capacity to feel, and sympathetically enter into the essence of things, commune with what don Alverto calls the their “ushai”. Jung lived as well as advocated a natural way of living. He was deeply concerned that modern life had neglected nature and that this was the source of many of the ills he saw in his patients. He felt modern science and technology had brought many good things, but that we had failed to establish a balanced relationship to them. He advised us, in a manner reminiscent of don Alverto’s invitation to deal with modernity by living more simply and intentionally:

“to live in small communities, to work a shorter day and week; to have a plot of land to cultivate so the instincts come back to life; and to make the sparest use of radio and television, news papers, and technological gadgetry. [Sabini 19]

Consider, also, these comments Jung put in a letter to one of his clients, in which the good doctor dispenses a practical and earth-honoring wisdom in words that could almost be those of don Alverto:

Dear N:

I was very pleased to hear that you now have house and land of your own. This is important for the chthonic powers. I hope you will find time to commit your plant counterparts to the Earth and tend their growth, for the Earth always wants children—houses, trees, flowers—to grow out of Her and celebrate the marriage of the human psyche with the Great Mother, the best counter-magic against rootless extraversion!

With regards to you and your dear husband,
Always your friend,
C.G. Jung
[LT II, 320]

Jung’s intent, here, is not to motivate us to repair Nature, but to let Nature repair us and bring us back into balance. Like don Alverto, Jung had a natural view of healing and the work of a healer. He knew the ultimate healer was not the doctor, but Nature herself. Sometimes he spoke of the healer as God or the Self, sometimes he preferred to speak of the Tao who is the ultimate Mother of us all. He claimed that the peoples of the modern industrial countries had lost touch with the Great Mother and advocated one sure way to reclaim Her natural being in us through listening to, and working with our dreams. Through dream work we can reclaim the natural being that has been forgotten, for dreams are an activity of Nature. Jung believed that we had 2 different psychologies in us. The one he considered to be the modern ego, the mind of modern man, and this corresponds to the “Eagle” in don Alverto’s view, as this statement should make crystal clear.

In our time, it’s the intellect that is making darkness, because we’ve let it take too big a place. Consciousness discriminates, judges, analyzes, and emphasizes the contradictions. It’s necessary work up to a point. But analysis kills and synthesis brings to life. We must find out how to get everything back into connection with everything else. [Jung, JS 420]



Don Alverto would say that it is through the development and use of feeling that we can reconnect, and that it is we who have disconnected ourselves by forgetting the way of the Condor---for the heart knows that everything is already connected. It is just that the mind, has forgotten this in our modern civilization. Again we cite Jung, in agreement with don Alverto, that many problems in modern living are generated by this loss of connection with wisdom of Nature:
In the final analysis, most of our difficulties come from losing contact with our instincts, the age-old forgotten wisdom stored up in us. [Jung JS 89]

The other person within us is the age-old natural person, who Jung sometimes called the “2 million year old man”. In calling it this, Jung was drawing attention to our natural evolution as a species, one of many on the planet, and that the wisdom of our species is thus the wisdom of the Earth who nurtured us into being. Dreams are natural occurrences that must have value or they wouldn’t be. They have been taking place in other mammals for 140 million years. Dreams serve up the natural instincts and desires we have forgotten. Their striking images and arousing emotions and desires are often shocking or embarrassing to the modern mind because the modern mind has repressed, dissociated, or otherwise cut itself off from feeling and awareness. Dreams relentlessly, remorselessly rub our noses in the “unvarnished truth” and serve to remind us of those poles or sides of ourselves that are part of what we are as natural beings. In reminding us of the side of ourselves that we tend to forget or ignore, they seek our acknowledgement, our consciousness, and want us to give them due place in our lives. Thus we could say that dreams are one of the ways the Earth Mother speaks to us and tries to help us grow, come more into balance, and live fully in tune with Nature. Other ways don Alverto has suggested: through cultivating feeling and using the elements of Nature. Don Alverto, when discussing dreams, speaks of “traveling” to other dimensions, while “leaving” our bodies in sleep, Jung accented a different aspect of the power of dreams. In so far as they are natural expressions of the Great Mother, and the wisdom of the species passed on from generation to generation, and in so far as the Self or the Divine within evokes dreams to help bring us into balance by compensating with our less conscious or undeveloped potentials, Jung advocated working with dreams as a regular practice. This daily practice aims at getting the complimentary message of the dream, the one that adds to or expands our ordinary, everyday thinking or attitude. Yet Jung also acknowledged the other realms, sometimes classifying them as dimensions of the “collective unconscious” a conception similar to Wiracocha,[iii] the “Lake of Wisdom” of the Iachak tradition. In his autobiography, Jung tells us about travels experienced as “out of the body”, meeting with a meditating guru in some stone temple in outer space. Both men invite us to see the power of dreams to expand our perception, knowledge, and way of living by accenting different attributes of the dreaming process.

From the work of C Michael Smith

http://www.jungandshamanism.citymaker.com/page/page/3948171.htm

Dreams of wise women: The wise woman archetype and female relationships

After writing on my blog about the "Mother" archetype, I began to reflect on female relationships and my own relationships with women. For the most part, I have been very blessed in my life to have had wonderful relationships with women. Of course, like everyone else I have made my own share of mistakes. But by in large, for the first 35 years of my life, I made good choices which have allowed me to enjoy long ties with wonderful friends and family members who I value as the goddesses in my life.

However, over the last five years much has changed for me personally. Many of my newer relationships have ended due to the pioneering spirit of many who move here...people who move across Canada, simply like to move and have new experiences. Many friends have returned to home provinces, or moved to the states or other countries. Others have moved on from single life and into marriage and children , changing relationships with single friends. Still other's have been immersed in professional development. The common thread that once united us, has also taken us in separate directions.

Death has away of showing you who your friends are. The Wise Woman archetype first surfaced for me four years ago when my father died. I returned to my place of birth for my father's funeral and I had no idea what to expect. Much to my surprise, my best friend in adolescence Rosemarie, had called all of my old school chums many who I hadn't seen since high school, and all of them showed up from great distances to see me. I was speechless. To this day, I owe Rosemarie a tremendous amount of gratitude. You see, we had drifted apart in our 20's, neither being able to relate to the other. I went away to university and Rosemarie didn't-she took another life-filled path. At the time, it didn't seem that our paths were really destined to be close again, as I eventually moved to the other side of the country. We lost touch.

While I was at home I had a dream:

I walk into a restaurant and sitting at the table were my girlfriends from high school. They are excited to see me and it feels like a surprise birthday party. I sit down and now all of them are really old women handing me gifts and a cake is on the table with many candles.

I wake up.

Its interesting to me that since that time my life has changed dramatically, and for better or worse, there has been a lot of grief and loss.

Another close friend who I met 13 years ago living in Vancouver has been a constant source of friendship, comfort and reassurance to me. Both Vicky and her partner Carl, have been with me through the good times and bad, through the loss of my father and the grieving of my mother and close family. Yesterday, we had a long conversation by telephone about our mothers and losses in life, including our childhood losses. There are very few people in this world that we can share such personal parts of ourselves. For all my loss, the gold remains and this is what recognizing the "old wise woman archetype" is all about. Again, my gratitude goes out to Vicky and her wise presence in my life.

Dream from last night:

I am on Granville street looking up towards the long road to the care facility. There are many people on the street and out of the crowd this ancient, woman walks up to me. I am frightened because I believe her to be a corpse, but she puts her arms right around me and hugs me.

My goal is to remember that when I feel afraid of death, loss, aging, disappointment and female relationships in general, that the crone-the goddess -the wise old woman is always available to me and is a uniting force in my life and all women's lives.

Peace,

Colleen

With gratitude to the artwork of Jen Delyth. Her beautiful Celtic designs can be purchased @
http://www.kelticdesigns.com/