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In: Research in the Social Scientific Study of Religion, Volume 30

Abstract

Fears and stories about an underground religion devoted to Satan, which demands and carries out child sacrifice, appeared in the United States in the late twentieth century and became the subject of media reports supported by some mental health professionals. Looking at these modern fantasies leads us back to ancient stories which in some cases believers consider the height of religious devotion. Horrifying ideas about human sacrifice, child sacrifice, and the offering to the gods of a beloved only son by his father appear repeatedly in Western traditions, starting with the Greeks and the Hebrews. This publication focuses on rituals of violence tied to religion, both imagined and real. The main question of this work is the meaning of blood and ritual killing in the history of religion. The publication examines the encounter with the idea of child sacrifice in the context of human hopes for salvation.

In: Brill Research Perspectives in Religion and Psychology

Abstract

Fears and stories about an underground religion devoted to Satan, which demands and carries out child sacrifice, appeared in the United States in the late twentieth century and became the subject of media reports supported by some mental health professionals. Looking at these modern fantasies leads us back to ancient stories which in some cases believers consider the height of religious devotion. Horrifying ideas about human sacrifice, child sacrifice, and the offering to the gods of a beloved only son by his father appear repeatedly in Western traditions, starting with the Greeks and the Hebrews. This publication focuses on rituals of violence tied to religion, both imagined and real. The main question of this work is the meaning of blood and ritual killing in the history of religion. The publication examines the encounter with the idea of child sacrifice in the context of human hopes for salvation.

In: Flesh and Blood: Interrogating Freud on Human Sacrifice, Real and Imagined

Abstract

Jung’s dreams about Africa reveal the Whiteness and colonialist assumptions typical of the twentieth century educated European. Jung’s visits to Africa and New Mexico, and his dreams are critically discussed, showing how, even decades later, Jung failed to use his own theory of dreaming with regard to his own dreams. The compensatory function of his dreams was never effected, and his transference fantasies of Africa and blackness were reinforced rather than analyzed. There were unfortunate consequences for the development of his thinking and his understanding of the individuation process, since his oppositional thinking in terms of White and Black remained as a concrete transference fantasy as well as a colonialist attitude towards his internal world. The Nguni term ubuntu, will be used to reimagine individuation in more explicitly ethical and socially embedded ways. With regard to the development of consciousness, a distinction is developed between the withdrawal of projections and as a helpful therapeutic issue and as an epistemological approach to the place of meaning. If Jung’s dreams of Africa had managed to “heal” him, Jungian psychology would look rather like it does today, because the way out of Jung’s Colonialism is to be found in Jung’s life and work, especially in his alchemical studies.

In: International Journal of Jungian Studies

Abstract

An Open Letter signed by an international and diverse group of Jungian analysts, clinicians and academics on the topic of Jung and ‘Africans’ was published in the British Journal of Psychotherapy in November, 2018. It is presented together with Notes written by Andrew Samuels.

In: International Journal of Jungian Studies

Abstract

Derealization is a dissociative disorder with the primary symptom of experiencing one’s surroundings as unreal, as if one were living in an elaborate dream. The disorder is usually associated with depersonalization, although according to Philip M. Coons (1996), it should not be considered a subset of depersonalization. Little research has been conducted on derealization unaccompanied by depersonalization. The following highlights a personal case study in which the characteristics of derealization are presented in an attempt to distinguish it from depersonalization and other dissociative disorders. In addition, examples of derealization from a broader perspective help distinguish it from a purely diagnostic mental symptom, thereby suggesting that it could be more of a philosophical view of life rather than a mental disorder.

In: International Journal of Jungian Studies

Abstract

Jungians and Christians use the word evil in different and contradictory senses. The moral aim of the Jungian is the ‘integration of evil’, whereas for the Christian it is ‘the overcoming of evil by good’. This paper guides the reader through Victor White’s thinking on evil—understood in the tradition of Aristotle and Aquinas as parasitic on good—malum est privatio boni, and concludes by considering the clinical significance of the relationship between moral evil—malum culpae—and guilt. Although Jung and White never resolved their differences on evil, they agreed that the subject demands concentration and careful reflection. The hypothesis here is that, although the literature on the Jung–White dialogue offers extensive analysis on evil, it does not go far enough. There is little evidence of dynamic engagement with the underlying ethical issues that White’s clarity of thought challenges one to consider.

In: International Journal of Jungian Studies

Abstract

This paper substantiates why Jung’s psychology is still highly relevant for understanding science today. I explore how his methods and insights allow us to come to terms with the phenomenon of scientific discovery. After outlining core Jungian concepts and insights concerning science, I will focus on the relationship between alchemy and modern science. Also, I will highlight Jung’s understanding of scientific research as a practice of the self, directed at individuation (the integration of various aspects of the self into a coherent whole). Finally, I discuss the role of archetypes in the context of discovery of modern science. Whereas archetypal ideas may function as sources of insight and inspiration, the task for researchers is to come to terms with them, instead of being overwhelmed by them. Besides case studies discussed by Jung himself, I also present more recent examples, taken from molecular life sciences research and climate change research.

In: International Journal of Jungian Studies

Abstract

This paper takes Jung’s essay ‘Ulysses’ as a case study in order to elucidate his opinion on the relationship between modern artists and mental insanity. The study seeks to contradict a common misconception that Jung ‘diagnoses’ modern artists such as Pablo Picasso and James Joyce with schizophrenia; instead, the paper sheds light on the cultural (not pathological) connections he makes between modern artists and art. The study examines Jung’s writings on modern art and aesthetics, aiming to dismantle some misinterpretations that might make his attitude toward them appear to be a diagnostic one. Above all, I suggest that through his reading of Ulysses, Jung shows how the feelings of confusion that arose in him can actually be reconstructive; this leads to what I would dub a ‘psychic synthesis’ through modern art. Finally, after clarifying Jung’s standpoint on modern art and insanity, this paper seeks to significantly contribute a revaluation of Jung on modernism.

In: International Journal of Jungian Studies