International Association of Jungian Studies International Conference on ‘ Rebirth and Renewal ’

1. International Association of Jungian Studies International Conference on • ‘Rebirth and Renewal’ • at the Mercado Campus, Arizona State University, Phoenix, Arizona, • June 27- 29, 2014 • Conference Themes: • Friday, 27/6/2014 • 1. Native America; • 2. Shadow/death: the ambivalent nature and failure of rebirth; • 3. Familial intergenerational constellations of death, rebirth and renewal; • 4. Australia. • Saturday, 28/6/2014 • 5. Trickster; • 6. Places as synchronistic symbols; • 7. Eco-psychological symbols of rebirth and renewal. • Sunday, 29/6/2014 • 8. India; • 9. Mythopoetic dimensions of rebirth and renewal; • 10. Traditional Christian Symbols. • IAJS membership meeting, Saturday, 28/6 in Theatre at 5.45- 7.00 PM. • Open Board meeting with JSSS and JJSS team, Friday lunchtime, 27/6. • Conference Reception, Saturday, 28/6/2014 from 7.30 PM at the Sheraton Hotel, Downtown near the ASU Mercado Campus Conference facility. • Daily Registration: Friday from 8.00- 9.00 AM; Saturday, 8.30 AM; Sunday , 8.30 AM. • Daily refreshments 11. 00AMand 3. 00 PM; Sunday 3.15; lunch between 12.45--2.00 PM

9. List of abstracts from the Phoenix conference presenters Friday, 27/6 AM THEME 1: NATIVE AMERICA Jerome Bernstein: key speaker ABSTRACT: BORDERLAND CONSCIOUSNESS: REESTABLISHING DIALOGUE BETWEEN THE WESTERN PSYCHE AND THE PSYCHE LEFT BEHIND: What we have come to know as Western civilization and its brilliant offspring, science and technology, was birthed at the cost of the Western psyche’s forcible split from Nature.  This archetypal drama, represented by the expulsion of Adam and Eve, is at the heart of the Garden of Eden Story in the Hebrew Bible which is the foundational myth of Western civilization.  That split from Nature has resulted in the Western psyche’s overspecialization and dissociation, which in the present era threatens to take our species over the cliff of Global Climate change towards annihilation of species Homo sapiens.  The symptoms of the latter are the commodification of the Earth and the resultant loss of the Western psyche’s spiritual connection with itself and with life itself. Euro-Americans have long projected spiritual mana onto Native Americans.  I contend that they are seeking a reconnection and dialogue/communion with what I refer to as the Psyche-Left-Behind and through that connection, a reparative relationship with Nature. The collective unconscious, in a compensatory response to this crisis, appears to be pushing the Western psyche towards re-engagement with its psychic roots in Nature.  But what does that mean and how can we participate in bringing it about?  One of the things that results from this re-engagement is the emergence of what I call “Borderland consciousness.”  It is the latter that is the link for a re-engaged dialogue between the Western psyche and the “Psyche-Left-Behind.”  This presentation will focus on the nature of Borderland consciousness and how it can bridge the Western psyche’s dissociation leading towards a more consciously sane attitude and reparative approaches with regard to Global Climate Change. KEYWORDS: Borderland consciousness, Global Climate change, split from Nature, Native Americans, Satya Keyes ABSTRACT: The Symbolic Life and the Constant Streaming of Jung’s Rebirth C.G. Jung creatively encountered an aspect of the symbolic life by exploring the field of knowledge of rebirth. Particularly, he examined renovatio, a term derived from alchemy describing a form of rebirth that “suggests the idea of renewal” that realizes “healing, strengthening, or improvement” through such processes as ritual and ceremony. In other words, such an energic of rebirth implies a total change of an individual’s essential nature – “a transmutation.” Jung explored living the symbolic life in depth, realizing this living acts as a function, “expressing the daily need of the soul” that allows us to be something else and “makes sense in all continuity for the whole of humanity… that gives peace” (Jung, The Symbolic Life CW18 p.274-5). The symbol of the mythical Phoenix rising from it’s own ashes as an aspect of such renewal intrinsically implies a transforming of place, things and people - from ruin to fruition, from material to a spiritual emergence, from human into a divine being - from symbol to Self, in the language of Jung’s psychology… into individuation.

10. List of abstracts from the Phoenix conference presenters Friday, 27/6 AM My paper offers an innovative exploration of both the symbolic life and an aspect of rebirth that draws from indigenous (Hopi and Lenapé) cultural legends of the Phoenix’s cousin, the mythic Crow-spirit, as well as from personal transforming experiences connected with Crow. I offer new and ancient artwork as a way to recognize Crow as symbol of renewal and wholeness. This portrays arts practice as research discerning new understanding, in Jungian context: that creatively expressing the symbolic life is a way of enacting one’s own “new form.” Juxtaposed with this research is my argument for a new knowledge based upon a continuum of energy that runs through matter (nature) and spirit (numinous). Here psyche acts as a witnessing context and my view extends Jung’s sense of renewal, enhancing this theme of rebirth. Yvonne Nelson-Reid ABSTRACT: Bringing Together Native American Perspectives and Jung in the Sacred Web: A Symbol of Rebirth and Renewal The Native American notion of the Sacred Web can be examined in new ways through Jung’s concept of the symbol. The Sacred Web, I suggest, may be representative of the process of transformation connecting non-human nature with human nature through the psyche and the arts. Studying the Native American Dream Catcher and the myth of Arachne, I will explore the process of rebirth and renewal through E. B. White’s literary children’s classic, Charlotte’s Web. Native American world views differ much from modern western thought. Rather than a separation of mind and matter, body and soul, there appears only unity; one spiritual energy that brings union to everything. The relationship between human and non-human is not a duality, but a union of spiritual and physical reality. In Jung’s discourse with the American Indian, in particular with Mountain Lake in person, and with Vine Deloria through written letters, he intuited a similarity between his theory of the collective unconscious, Self, and archetypes, and the nature of the American Indian way of life. Using Jung’s concept of visionary literature with Charlotte’s Web, paired with a Native American worldview, we experience transformation through the characters. This children’s novel teaches us to value Spider. Spider, imagined as the mythological Arachne, a goddess of artistry, is psychically part of our being. The web, destroyed and renewed, symbolizes individuation. Sacred Web, a symbol of the interconnectedness of all nature, represents our greater journey and pathway towards wholeness. Utilizing the mythopoetic imagination, I will explore individuation through the symbol of the web as represented by the Dream Catcher and the myth of Arachne, in relation to Charlotte’s Web. In doing so, I will attempt to demonstrate the unity of human and non-human nature in the dance of rebirth and renewal within a Jungian perspective. KEYWORDS: Individuation process, Rebirth and Renewal, Native American and Jung

11. List of abstracts from the Phoenix conference presenters Friday, 27/6 AM Karen Foglesong ABSTRACT: The Creative Creation Manifesto: Are Western Disciplines and Indigenous Wisdom Connected? The void left between our culturally transferred religions and our individual searches asks for something new to be born of the ashes of our old ideals.  Selecting examples of parallels amongst different disciplines from quantum physics to Jungian symbols and indigenous wisdom, my presentation presents samples of my epic free form poem The Creative Creation Manifesto as creative research process exploring the possible birth of a new mythology.  This experimental arts practice draws upon language, symbols, and theories from fields not normally set alongside one and other.  Focusing on similarities rather than differences while cross-referencing disciplines reveals a web like correlation between peoples and viewpoints.  If an encompassing perspective may be discovered then perhaps solid connections might be born. Jung has written extensively on the loss of connection between modern humans and our religious traditions.  Science and academia have thrown doubt on premises held sacred by generations before us.  Jung counsels that if meaning may be found within one’s ancestral teachings one should stick to it.  For, if one’s knowledge grows beyond one’s religion, we are set adrift, searching for meaning.  This can create a strongly individuated individual or the loss of inherited belief may also lead to a collapse of sorts, leaving one trapped. With the beginning of acceptance in scientific and academic circles of the ideals traditionally relegated to the shamanic realm, our culture is ready for a new mythology.  This new mythology needs to encompass indigenous wisdom, scientific knowledge, and depth psychology premises.  It will acknowledge the interconnected web of co-creation we exist in, accepting the responsibility for our environment necessary for our continued existence.  It must flow true from one perspective to the next and illuminate each stage of an individual’s individuation. KEYWORDS: Creative Research; Individuation Process; Interdisciplinary Correlation Robert L Mitchell ABSTRACT: INDIVIDUATION AND THE CULTURE OF DEMOCRACY Individuation—setting the individual apart from the collectivity—has its origin not in Jungian theory but in the process and practice of archaic shamanism. Elders initiated tribal members into a collective consciousness, but the spirits initiated the shaman into individuated consciousness, where a spirit ally, or tutelary spirit, set them apart from the collectivity. The purpose of shamanic consciousness was to direct the social group in maintaining a balance between the realm of the spirits and the world of nature. Among the Celtic tribes of Old Europe, shamanic consciousness was the province of a class of people, the Druids. Post Bronze Age Greece expanded the concept and, through the mystery cults, opened the possibility of attaining “individuated consciousness” to all adults in the society—exemplifying the ideals that recognizing the sanctity of the individual and maintaining the balance between the spirit realm and nature was the responsibility of everyone. The socio-political system that evolved out of this psycho-spiritual foundation of individuation was a culture of democracy.

12. List of abstracts from the Phoenix conference presenters Friday, 27/6 AM By the 15th century the consciousness of AmerIndians had evolved to a point similar to Bronze Age Greece. The vision quest experience, open to all tribal members beyond childhood, was a similar individuation process that also led them to develop a culture of democracy. In the Age of Scientism, Carl Jung experienced an initiation by the spirits that re-centered his own consciousness in the Self—a rebirth of the concept of the sanctity of the individual and a renewal of its purpose of finding the balance between spirit and nature, thus establishing a modern psycho-spiritual foundation for a culture of democracy to preserve the freedom of the individual to pursue that rebirth and renewal.  I will use Greek and AmerIndian models, the work of Walt Whitman and Jung’s Red Book to argue for the juncture of individuation and a culture of democracy. KEYWORDS: REBIRTH AND RENEWAL THEME 2: SHADOW/DEATH: THE AMBIVALENT NATURE AND FAILURE OF REBIRTH. Dr Peter W Demuth ABSTRACT: The Failed Individuation of Bruno Bettelheim Building upon my thesis work at the C G Jung Institute of Chicago on Dark Adaptation (completed in the Spring of 2012) and my recently submitted paper at the Jungian Society for Scholarly Studies in Chicago in July of 2013 entitled ‘The Ego – Complex Axes: Exploring the effects of competing complexes on the under-developed or weakened Ego and its toll on an individual’s sanity”, I would now like to continue in that vein by taking a close look at the development and character structure of Bruno Bettelheim in a paper that will be entitled “The Failed Individuation of Bruno Bettelheim”.  Bettelheim was once viewed as one of the greatest living psychologist’s of the 20th Century until, largely after his death, it became increasingly clear that he oftentimes lied, bullied others, and fabricated clinical results in order to bolster his persona in the eyes of influential others. When a person becomes “dark adapted” or controlled by shadowy complexes which always compete against the integrating influences of the Jungian Self, there is a strong tendency for the ego to split into a one sidedness that then resists any efforts towards integration. In the proposed paper on Bettelheim I want to take a close look at his personality makeup, especially in the following three areas:  1) Bettelheim’s belief that myth always ended in tragedy,  (contrasted to) 2) Bettelheim’s belief that the purpose of fairy tales was to supply the child with a  belief that the story always ended in success for the hero and a “happily ever after” ending. And, 3) Bettelheim’s adopted philosophy that like psychological theory that states that each of us makes meaning in an individual way out of all events, that he was free to create his own story even if it involved the invention of academic and experiential credentials and the falsification of historical facts.  KEYWORD: Individuation, Dark Adaptation and Shadow, Fairy Tales and Myth

13. List of abstracts from the Phoenix conference presenters Friday, 27/6 AM Lee Weiser ABSTRACT: Why do you feed salt to a zombie? Zombies are the latest craze in entertainment, but they actually have a complex literary history stretching back to the earliest written records of Sumer and Greece. These reanimated corpses are not your usual death-and-rebirth deities; they are hungry for revenge and returning from the grave to eat your flesh, drink your blood, and savor your brains. They show up in myth and legend across time and place; as Revenants (The Returning) in medieval accounts; as the Juangshi (Hopping Zombies) in the Qing Dynasty; as Toyol  (Baby Zombies) found in Malaysia, Thailand, Singapore, and Indonesia. The Viking Draugr (Again-walker) has five different ways to kill.  Why is it that world lore about humans who been brought back to life is overwhelmingly bloodthirsty and repugnant? The multicultural undead bring a message to share from the underworld. Consider the parallels with the aftermath of trauma, a hidden loss of life force so painful that it feels like a waking death; where the body goes on moving in the land of the living, but the mind slips into a Zombie-like state ordinarily reserved for dreams or madness.  Jung called death “the unproblamatical ending of individual existence,” (1965) but what if, due to circumstances beyond personal control, psyche “turns” while still alive? And what if, mornings upon rising, the challenge is to reanimate the nervous system in order to pretend to move among the living? How does a conscious rebirth follow an encounter with the deadly, unbearably unjust, and unfair outerworld? KEYWORD: Trauma;  Karen Elizabeth Williams ABSTRACT: Death, Rebirth and the Creative The old woman I shall become will be quite different from the woman I am now.  Another I is beginning.   – George Sand[1] It was a social studies presentation. I was fifteen in grade ten. We were all gathered in the gymnasium. A man came to speak.  I all these years later did not remember his name but it came to me as I thought about telling this story.  His name came to me as Tom.  This seems right-- the name for the instrument that strikes the drum or the sound of the drum or the name of a certain kind of drum the tom-tom for Tom was a man of the First Peoples.   And he had come that day to tell all of us his story.  He told us of growing up in a residential school just outside of St. Albert.  The school my brother’s went to hunt near, the one I always felt unsettled whenever I was near it. I did not know what it was-- the school or the feeling; I only knew it was called a residential school.  It was the mid-seventies; I was a white kid from St. Albert—middle class.  My God parents taught aboriginal children up north in Saskatchewan.  My God mom was Cree. I loved her; she spoke so softly, as if from the earth.   I heard good things about their school from my God parents, so I assumed it was the same for this one, except there was that unsettling feeling whenever I was near the residential school. And Tom came to tell of growing up there.

14. List of abstracts from the Phoenix conference presenters Friday, 27/6 AM He shared the horror of it.  He described what could only be called the unbearable.  And he bared his back to show us the scars from the beatings he carried with him.  Welts so thick, all those way at the back could see them shimmering on his skin.  He talked about being taken from his family, taken from his culture, taken from his language.  He talked about the abuse.  All of these things were unbelievable to me.  All of it unbearable and yet he bared it. And there he was that day in the spring of 1976, telling us his story.  And then it was what he said next – I remember the hair standing up on the back of my neck and the goose bumps rising on my skin with his words.  He said: “I healed and I forgave them”.  These six words are what struck me that day.  I feel a catch in my throat even now as I think of this, tears welling up—he healed and he forgave them. I could not know that day what meaning these words would have in my life.  This was my first experience of someone healing--the first shimmer of possibility of new life being born out of such suffering.  Nine years later, life would bring me to my knees and I entered on my own journey toward “I healed and I forgave them” with a Jungian Psychologist.  For I was that naive white kid in middle class St. Albert, but I was a kid with a secret.  My father was an alcoholic, my mother a co-dependent, and there was physical, sexual, mental and emotional abuse going on in my own family.  Six months into analysis the dreams began that I was also to become a therapist and help others find the meaning of those six words in their lives. Many years later, my very first contract after leaving Pacifica Graduate Institute was at the residential school site near St. Albert.  Having under gone its own healing, the site had now become Poundmakers, a Residential Treatment Centre for Aboriginal clients with addictions. I held art therapy workshops for the residents creating art as a way to birth healing. Many of these clients were survivors of the residential schools or children and grand-children of the survivors. There has been this thread of the residential school, death and rebirth, holding the unbearable and healing through creativity throughout my journey. I cannot know Tom’s journey of healing, but he stands out for me as a living symbol of what is possible.  I am still on that journey to help others heal.  For the last year and a half, I have been undergoing the longest death process moving from mother to crone, illness to health, agency work to private practice working with dreams and the creative with others and I am not quite there yet.  It has been twenty-nine years since I entered analysis. It has been a long journey to those six words. And like the Trickster fertility god , Kokopelli, associated with the Hohokam peoples, I recognize the “death process as a destructive necessity “ and “that rebirth develops out of the ambivalent creative processes” [2].  For twenty-nine years I have been painting this process of death and rebirth and exploring my dreams in paint. Through some of these paintings, I would like to present this destructive necessity and rebirth I am presently in not as theory but as lived experience.  I would like to explore these paintings relating to death and rebirth through the work of Carl Jung and other Jungian writers.

15. List of abstracts from the Phoenix conference presenters Friday, 27/6 AM THEME 3: FAMILIAL INTERGENERATIONAL CONSTELLATIONS John Brendan Loghry Abstract:The Foundling-Adult: Symbolic Rejection of the Terrible Father Many otherwise healthy adults find that some aspect of their psychical growth has been aborted by a father-child dyad that follows them into adulthood and continues to define and delimit them long past the point at which it should have become less definitive. This causes the individual to be internally defined as the eternal child-victim of the terrible father. As parents sometimes relinquish the role of parent in the parent-child dyad (abandonment of the child), the adult can also symbolically relinquish his or her role as child in the same dyad (abandonment of the father as such), something that could be seen as the symbolic death of the terrible father and the invalidation of the power that this relationship has over the individual. Using stories including the handless maiden, Abraham’s willingness to sacrifice Isaac, and Erik Erikson’s decision to change his surname, and images including Goya’s painting of Cronus and a new symbol of the child—the amputated Christ—the author examines ways in which consciously forsaking the terrible father (whether corporeal or spiritual) as father can be transformative for those suffering from the continued internal presence of the improper or inadequate parent. This parent—the physical incarnation and origin of what has become an invasive psychical presence—can then become like a brother or cousin, a child that was himself in need of adequate parenting he did not receive. Released from the role of the terrible father, this parent can then become the subject of compassion in a way that may not be possible as long as the dyad continues symbolically to exist, in the same way that by becoming a foundling, an adult can often overcome the bonds of a shaming and invalidating childhood that could otherwise destroy him. KEYWORDS: Father; Parent; Parenting; Shame; Foundling; Child; God; Myth; Fairy Tale; Family Dynamics; Father-Child Dyad; Child Development; Individuation; Erik Erikson Diane Louise Martin ABSTRACT: Healing the Wound of Child Loss: Mourning as Transformation, Death and Rebirth of the Feminine Self In the trauma of losing a child, the mother experiences a deep wounding of the self and dissociation in the psyche that precipitates a crisis of identity. This research paper discusses the mother’s experience of the loss of self as a transformational experience in mourning that involve restoration and renewal of the self and reconnection to greater feminine Self (Sullivan, 1990). A core process identified in this paper is the integrative and psychological process of gathering the “before self and the after self” (Talbot, 2002) in loss that is necessary to construct a sense

16. List of abstracts from the Phoenix conference presenters Friday, 27/6 AM of identity, self and meaning. In mourning, this process involves a sacrifice and surrender of the ego ideal and “dying to the old self” that become asymbolic death and rebirth in order to recover hidden (shadow) denied and repressed parts of the maternal self (positive-negative) that have been wounded in child loss and, to retrieve the individual self submerged in the identity-role of motherhood. Presentation will discuss finding the link between lost self and emerging self as an integrative, creative internal process of transformation that lead to assimilation of the personality and process of “coming to Self-hood” (Jung, 1953/1966). In this paper I discuss the ancient Sumerian myth of the goddess Inanna as a symbol of the Self and her story “The Descent of Inanna" (Wolkstein & Kramer, 1983) to illustrate the psychological process of death-rebirth as the individuation process of the feminine Self. Research indicates that paradoxically, the wounding of the self can become the transformational ground for change that initiate healing processes in the psyche for growth, meaning and self-renewal. Paper discusseshow Jungian and feminine depth psychology approach to mourning theory can deepen our understanding and knowledge of the complex grief processes of the mother in her quest for healing and wholeness. KEYWORDS: Individuation, Rebirth and Renewal Marni K Winkel, Howard Hunter Reeve ABSTRACT: Iron Man as Phoenix: Rebirth in Superhero Cinema In The Archetypes of the CollectiveUnconscious, C. J. Jung writes about a form of rebirth he calls renovatio. In reference to this particular form of rebirth, Jung uses the German word Weidergebirt, a transformation occurring through magical means.  Here, the essential nature of the personality is not necessarily altered.  Rather, Jung writes that its function may change as it undergoes an experience of healing. We the authors have found this renovation of the self to be a major theme in the film Iron Man.  Psychologists use stories from art, literature and mythology to assist their clients and students in connecting with the universal nature of and themes in their own life stories.  In an effort to cultivate regeneration and renewal in their practices, therapists and educators may benefit from enriching their classic collections of these universal tales by including our culture’s most recent versions of them. Adding modern spins on ancient tales invites new perspectives and offers younger clients a story they are already familiar with and can relate to.  This research paper gives each of the two authors a chance to experiment with the story of the phoenix, albeit through separate approaches.  The sixteen year-old author uses the film to pursue an inquiry of “improvement brought about by magical means,” via literary/film analysis in order to move into dialogue with the story.  The forty-four year old author pursues the same inquiry using imaginal ways of knowing like amplification and active imagination.  While the sixteen year-old author chooses images from technology for his analyses, the forty-four year-old author chooses images from nature.  Both writers see Iron Man as a modern phoenix and experience the film as a heteroglossia of voices in service of regeneration, rebirth and renewal.  KEYWORDS: Individuation Process, Rebirth and Renewal, Shadow

17. List of abstracts from the Phoenix conference presenters Friday, 27/6 AM Jeff Strnad ABSTRACT: Adam and Eve as a Psychological Narrative of Infancy This paper examines the hypothesis that among other, possibly coincident, archetypal or developmental meanings, the traditional story of Adam and Eve strongly reflects multiple and conflicting major conceptions of infant psychological development, including prominent ones arising from depth psychological approaches that do not include a strong role for myth. A core element of this examination is a single in-depth illustration: The story of Adam and Eve closely tracks not only the central conceptions of Melanie Klein’s narrative of infancy but also many of the details. Several examples are described in which other infancy narratives are linked to the story, some of which relate to the Klein parallel.The paper considers the possibility that the Klein narrative of infancy and several others that developed around the same time represent the rebirth and renewal of an archetypal account of infancy, coinciding with the secularization of Western culture.  In addition, the paper explores the implications of the hypothesis that the story of Adam and Eve evokes unconscious recognition of an embedded narrative of infancy for various historical and current aspects of religious doctrine and practice. KEYWORDS: psychology and religion, archetypal stories and myths

18. List of abstracts from the Phoenix conference presenters Friday, 27/6 PM THEME 1 : NATIVE AMERICA Jeanne A. Lacourt- Key Speaker ABSTRACT: Seeing the Forest for the Trees: Birthing Symbolic Life In a 1947 letter to a colleague Jung wrote, “Why not go into the forest for a time, literally? Sometimes a tree tells you more than can be read in books”.[1] How does the saying go? I can’t see the forest for the trees? Jung might tell us that we need to differentiate ourselves from the collective and the Menominee might suggest we pay attention to what the different trees have to tell us. For the Menominee Indian Tribe of Wisconsin, the forest is our lifeblood and we are known worldwide for our trees. They define who we are. Native creation and origin stories birth us to particular places: forests, plains, deserts. These places carry stories of their own and ask of us only that we listen. Remembering, retelling, and reliving these stories help us renew our commitment to minister to these special places and invite us to deepen our relationship with all of life. When place and story are given space to live within us, not only do they give birth to living a symbolic life, but they also contain a creative power to influence and transform the lives of others. This presenter will share personal and clinical examples of how story and place informs her work with clients and allows her to trust in an innate cyclical process of birth and renewal, reciprocity and respect. KEYWORDS: Menominee Indian Tribe, Forest, Symbolic life, birth stories, symbolic life, clinical analysis, Laura J Jones ABSTRACT:From Seeing Through to Moving Through: Rebirthing, Renewing, and Reanimating Jung’s Concern for Anima Mundi in Archetypal Practice This presentation takes the stance that Hillman’s seminal contribution in archetypal psychology reanimates Jung’s work in service to the anima mundi or world soul by broadening his interdisciplinary sphere of influence and revitalizing the sense of panpsychic mystery characteristic of indigenous cultures that so interested Jung. Hillman’s work illuminates a Jungian informed numinosity of creative practice using an essentially literary approach and sensibility. I would like to suggest that this approach might resonate with individuals for whom visionary experiences similar to those of Jung’s are inaccessible. As such, my intention is to demonstrate the experiential potential for rebirth and renewal, as informed by the Jung/Hillman lineage, via an embodied process that re-stories lived events and moves us into relationship with anima mundi imaginally and communally. Expanding upon Hillman’s (1975) archetypal move of seeing through, I introduce an additional move that I refer to as a moving through. To exemplify the culmination of this two part process, I begin with a performance piece and follow up with a theoretical discussion that grounds the practice in its historically informed perspective.

19. List of abstracts from the Phoenix conference presenters Friday, 27/6 PM I begin with a performance piece and follow up with a theoretical discussion that grounds the practice in its historically informed perspective. The process itself is initiated when an object or lived event is seen through imaginally in writing, using the creative medium of language. This is the step that Hillman takes.  The second part of the process occurs when the object is given back to the mundane world through the renewed perspective of the written form as a voiced and embodied presence. Psyche or soul thus moves betwixt worlds or mediums transforming – renewing – rebirthing itself via movement through multiple forms. The theoretical portion of this presentation will ground the phenomenological practice of moving through as exemplified in performance to the Jung/Hillman lineage. – thus renewing and rebirthing the many forms by which Jung’s vision of the living symbol expresses itself within the world. KEYWORDS: Rebirth, Renewal, Performance, Hillman, Jung, Seeing Through, Moving Through Jane Ann Hendrickson ABSTRACT: Following the Path of the Labyrinth - A Place of Transformation To find the seed, the soul’s source, requires a rebirth and renewal from birth to death along the way of life.  Jung believed that to find the center we must descend along life’s journey of “Itoi.  Elder Brother is such a story of descent and emergence as told from oral indigenous stories by the Arizona tribes of southern Arizona in an effort to save the people “Rites of Passage” were practices that Jung experienced in his field studies among various indigenous tribes.  In the past 6 years I have been leading participants through a rite of passage called “The Man in the Maze”, which was used by the Hohokam tribes of Southern Arizona  and represents an archetypal Mandallic (sacred) walking pathway for young people making the journey through initiation from boyhood to manhood. Now the tribes of the Tohono  O’odham, who are related to the Hohokam, still practice this rite today.  A snake, called Shhabwa chu’I na’ana, killed the people long ago.  In the  beginning, with the passage starting into the body of a snake’s mouth or descent into the center leading to rebirth and renewal, Itoi and Elder Brother were called to defeat the serpent by inserting a greasewood stick into the snake’s mouth to wedge it open, thus leading to the journey.“The road of life twists and turns [as does the coils of the snake’s, and no two directions are ever the same. (Jung)  Our lesson  relates,…come from the journey, not the destination”.  (Dan Williams Jr.) “Your vision will  become clear only when you can look into your own heart.  Who looks outside, dreams; who looks inside, awakes” (Jung) KEYWORDS: active imagination, process clay arts, liminal space, labyrinth, indigenous peoples in Greek myths

20. List of abstracts from the Phoenix conference presenters Friday, 27/6 PM Natalie Curtis McCullough ABSTRACT: The Longing for Spiritual Rebirth Spiritual work is one way to illuminate facets of the psyche in the process of individuation.  Jungian symbolsof sleep and wakefulness, of death and rebirth,create a poetic structure for the work of depth psychological transformation.  The words of the Francis poem, “Keep me from going to sleep too soon, or if I go to sleep too soon, come wake me up…” symbolize the anticipated cyclical awakening of unconscious realms. Jung speaks of the “vital mystery” inherent in the spiritual practice of Pueblo Indians who awakened the sun to carry it across the sky each day.  The Pueblo chief told Jung, “The sun is god.  Everyone can see that” (Jung, 1961, p. 251). This perspective clarifies why the Pueblo’s lives were “cosmologically meaningful” in this era.  They participated in religious rituals around a collective identity as necessary as the daily coming of the sun. We have evolved away from collective identities into individualism, (Triandis, 1989, p.511-512) but an interest in meaningful life rituals remains.  Dream tending, rich narratives from ancient myth, reciprocal relationships, and creative spiritual practice are artful containers for the vital mystery of spiritual reawakening. The fertile womb of rebirth informs my experience as an Interfaith Chaplain where I am invited into the liminal space between physical death and spiritual awakening. I act as midwife to a person’s unconscious yearning to be fully alive before they die. This particular work of individuating on the shadow side of the sun, is a sort of ritual accompanying dawning consciousness that parallels the Pueblo’s synchronicity with the earth. We spend our lives separating from others to develop our own identities, but at the end of a life, it is reconnection that is honored. The spiritual aspect of individuation is embodied in an archetypal longing for spiritual rebirth, as vital as the rising sun. KEYWORDS: Individuation process, Spiritual Rebirth, Vital Mystery David G. Barton ABSTRACT: C.G. Jung in Taos: A Creative Mis-Encounter In The Lament of the Dead, James Hillman quotes Foucalt as saying there are two ways to escape "the box of contemporary thinking." One path lies through erudition, the other through the indigenous mind. While the history of Jung's ideas have been thoroughly explored, we understand little about his encounters with indigenous people in the American Southwest. For example, the little research on his visit to Taos Pueblo is riddled with misleading information. Part of the problem begins with Jung's own confusion regarding his contact at Taos with Antonio Mirabal. Not only did Jung wrongly believe Mirabel was an "Indian chief," he miss-spelled and mis-translated his Tiwa name, Ochwiay Biano. Although the encounter could be described (one one level) as superficial, Jung refers to it as one of the most important experiences of his life. This paper will explore what Jung seems to have encountered at Taos, and the ways his experience in Taos were orchestrated by the unseen presence of others (including Mabel Dodge Lujan, D.H. Lawrence, and Jaime de Angelu).

21. List of abstracts from the Phoenix conference presenters Friday, 27/6 PM I will make use of archival records, news accounts from the 1920s, and letters to and from Dodge, Lawrence, Mirabal, and Jaime de Angulo. The documents show that although Jung imagined he was meeting face to face with a "primitive" who still lived in the world of "participation mystique," Mirabal was a gifted Native American impresario (and trickster) who later visited one American president and turned down an invitation to visit a second. Although Mirabal was too experienced with outsiders to tell Jung anything important about the ceremonial practices at Taos, he did provide a perfect screen for Jung to project his own fantasies about the rejuvenation of Western culture through the indigenous peoples of the American Southwest. KEYWORDS: C.G. Jung; Taos Puublo; Rebrith and Renewal Sukey Fontelieu ABSTRACT: Geronimo, “Manifest Destiny,” and Cultural Complex Theory A cultural complex creates strong potential for an opposing complex to form in the rejected and projected upon out-group. This promotes a rigid dichotomy between the unconscious of the two groups. Like gears in a cogwheel, the two are gripped together in a mechanistic lockstep. Once opposing cultural complexes are set in motion minimal effort is needed to keep the process going, because they continually trigger each other.  This discussion will use the example of Chiracahua Apache shaman Geronimo to demonstrate the European white settler’s projection of aggression and savagery onto the Native Americans was entirely misleading, not because the Native Americans did not torture their victims, but because the white Americans did as well. Native America beliefs were instrumental in the creation of America’s foundational myth in which it sees itself as a free and courageous nation. Mythic Native American identities were subsumed while the outmanned and outgunned Indian peoples met with fearful reactions and brutalization at the hands of the European settlers. The best predictor of the birth of a cultural complex is when a dominant group uses inadequate means to examine its own anxieties. This was the case in the 1800’s in America, when the expansionist doctrines of “manifest destiny” and American exceptionalism made it a “god given right” to create a continental United States. In order to do that, the ways of life for Native Americans were demonized and at the end of the nineteenth century the Great Indian Wars were fought. Using cultural complex theory, it is possible to hear the echoes of a traumatic birth process of the US in reactions to domestic and international terrorists “in the land of the free and the home of the brave.” KEYWORDS : Cultural complex theory, Native American, "manifest destiny"

22. List of abstracts from the Phoenix conference presenters Friday, 27/6 PM Susan Schwartz ABSTRACT: Native Tale and Miss Frank Miller’s Fantasies--How The Psyche Guides The psyche arouses even as it reveals itself. We follow its mythic journey of love, risk, death, tragedy reenacted. Jung portrays this through exploring the fantasies of Miss Miller in Collected Works V to illustrate the archetypes in the collective unconscious, rich with its symbolic language. Archetypal patterns endure because they give expression to the perennial dilemmas. Selecting a few passages from Miss Miller’s fantasies we find them reverberating as a Native American Tale. The mythology shows its application to her particular problem and also is applicable to the general culture. The fantasies of Miss Miller, a century ago, reveal a woman caught in a complex psychological process, trying to unite with her hero Chiwantopel. Throughout history and in and out of our analytical practices, people have visions and fantasies, expressing various aspects of the unconscious. Miss Miller’s story intertwines with the Native American Tale illustrating their shared archetypal roots. Personal and collective narratives, like Miss Miller’s, display the suppressed aspects of our world, the soul in need of healing and the person in search of meaning. Jung comments in MDR that the images of the unconscious place a great responsibility upon us. Failure to understand them imposes fragmentariness upon life. Miss Miller’s fantasies are creative, mediators between matter and energy, nature and instinct, body and psyche. They illustrate the relationship between the individual and the eternal and back again. The separation from family, the fear this elicits, and the attempts to unite with Chiwantopel are detailed in them showing Miss Miller’s striving for individuation. The Miller fantasies illustrate the structure of the psyche informing thought and behavior, the basic life themes dynamically operating at a substratum common to us all. These are foundational for each individual and are colored by culture, personality and life events. Renewal and rebirth come in many forms and these fantasies contain a relevance continuing to this day. KEYWORDS: Individuation process, fantasies and symbols THEME 2: SHADOW/DEATH: the ambivalent nature and failure of rebirth Inez Martinez ABSTRACT: Renewal without Rebirth The title of the conference, “Birth and Rebirth” oddly omits the bridge between them—death, the inevitable conclusion of birth and the submerged concern leading to the concept of rebirth. It also suggests an interchangeability between the concepts of rebirth and renewal. My presentation challenges this equation on the grounds that rebirth implies continuation of identity beyond death whereas renewal need not. This perspective offers hope for creatively responding to the death of humanity as a species.

23. List of abstracts from the Phoenix conference presenters Friday, 27/6 PM On the assumption, voiced by Jung, that the creative unconscious can use the imaginations of artists as a type of conduit, I will use extracts from poems from the 20th century to articulate the suffering of facing death without a sense of rebirth, and the contrast between seasonal rebirth and human disappearance from earth. I will follow these poems with an extract from Tuesdays with Morrie by Mitch Albom from “The Fourth Tuesday: We Talk About Death” that claims knowing how to die is knowing how to live. I will attempt to apply this idea to the death of humanity through an extract from the poem “When Death Comes” by Mary Oliver. My purpose is to gesture toward renewal as a possible creative response—one that seeks more fulfillment of the specific human capacity for moral expression in society—to the realization of the inevitability of the death of the human species. Besides Oliver’s, the poems I will be using are: “Aubade” by Philip Larkin (1977); “God, A Poem” by James Fenton (1984); “Last Lines—1916” (written the night before his execution) by Padraic Pearse; “O sweet spontaneous” by E.E. Cummings (1923); and “Between Seasons” by Li-Young Lee (1986). KEYWORDS: Species mortality; renewal vs. rebirth Kimberly Arndt ABSTRACT: Suicide: A Discussion by Following a Case History Suicide is a difficult, uncomfortable, fascinating phenomenon; one that must be grappled with in clinical practice over and over again.  Jung wrote that suicide was a waste and amounted to self-murder. This presentation uses Analytical Psychology to understand the psychic dynamics that resulted in the suicide of a 55 year old man. The man was not the patient of a Jungian analyst; however the psychiatric records and therapy notes, along with personal acquaintance with the patient provide ample data. The Grimm fairy tale 'Godfather Death' is used to contain and interpret the dynamics. By telling the man's story in the context of the fairy tale, an interpretation is formulated that elucidates the workings of his psyche leading to suicide. This material is relevant to the theme of Rebirth and Renewal in that it shows the failure of the renewal process, the dark side of nature's cycles.  We know already from fairy tales that  not all individuation processes succeed.  The presentation touches on the work of Hillman and Kast regarding suicide, but focuses more on Jung's ideas on suicide, taken from the Visions Seminars.  The presentation brings focus to the questions constellateed by suicide:  is suicide avoidable?  How does suicide figure into the individuation process?  What happens when the functions of compensation and adaptation are broken?  How does the therapist's attitude about suicide affect the clinical work?  The relevance of suicide to clinical practice is irrefutable.  Suicide's link to rebirth and renewal is not immediately evident, unless one is willing to look into the dark workings of archetypal energies that combine in uncanny and tragic ways.  This lecture is currently being used as teaching material, most recently at the C.G. Jung Institute, Kusnacht, Zurich. KEYWORDS: Suicide, failed rebirth and renewal, fairy tale, individuation process, ego consciousness, unconscious, numinous

24. List of abstracts from the Phoenix conference presenters Friday, 27/6 PM Marie-Madeleine Andree Stey ABSTRACT: Soul Retrieval as Rebirth in Kama Sywor Kamanda In Les Contes du Griot, Kamanda tells how a princess cannot marry because her shadow has been stolen.  A young musician retrieves the lost shadow and then marries the princess. In Lointaines sont les rives du destin, Kamanda describes the misfortune of a man whose soul cannot rest after his death until the villages exonerates him from a taboo violation.  Inspired by Sarah Ingerman’s work, I propose to study both stories as descriptions of shamanic soul retrieval.My paper will discuss the loss of soul as a partial death, and shamanic soul retrieval as rebirth or salvation.  I will emphasize two characteristic aspects of Congolese culture: the violence of the soul retrieval process, the dangers faced by the retriever, and the power of the community to redeem its members and defend them against warring spirits.. The harmony with the earth, animals and the community will form the basis of this study of rebirth and salvation. KEYWORDS: Rebirth and Renewal, Soul Retrieval THEME 3- FAMILIAL CONSTELLATIONS Kesstan Blandin ABSTRACT: A Self Denuded: The Symbolism of Individuation in Alzheimer's Disease A person with dementia is slowly divested of recognition of themselves, their lives and the people they love. This disease process is an exemplar underworld journey because it is so literal; it’s victims become shades of themselves as they inhabit another world nested within this one. Alzheimer’s disease snips its victim from life one memory at a time; we grieve and fear this process, yet this denudation of identity is actually happening every day as we move closer to our death. In the abundance of literature written about dementia, very little is written about Alzheimer’s disease in its symbolic meanings. This presentation will explore Alzheimer’s disease as the unraveling of the identity process that occurs slowly over our lives and more quickly in dementia. The classic individuation process is an unraveling and reorientation of identity, begun in mid-life through a seismic reorientation to life that turns the individual from a foundation and focus on the past of the provisional identity to the future orientation of final things of the self. The relationship of the identity, body, and self to one another and to time revealed through Alzheimer’s will be explored. What lies behind and underneath the memories that create the tapestry of identity? A classic Jungian response might be that the self both venerates our memoried identity and is hidden by it. By asking how the self is manifested in individuals with Alzheimer’s disease, we explore the relationship of the body to the self and to the process of individuation.  This presentation will look to the symbolic process of Alzheimer’s disease for guidance in both middle aged and elder year stages of individuation, through an exploration of a return to the prima materia in a classic underworld journey. KEYWORDS: Alzheimer's; individuation; self; identity; prima materia

25. List of abstracts from the Phoenix conference presenters Friday, 27/6 PM Alexandra Fidyk ABSTRACT: Family Complex, Family Soul & Rebirth Through Image The groundbreaking theoretical work of Singer and Kimbles (2004; Singer 2010) on the “cultural complex,” continues to be mined by others (Zoja, 2009, Roque, Dowd, & Tacey, 2011; Amezaga, Barcellos, Capriles, Gerson & Ramos, 2012). To date however little attention has been paid to the familial layer of the psyche. Although Jung included “families” in his schema, his theory of complexes has not been applied to the life of the nuclear and extended family (three generations) and “how the life of the [family] exists in the psyche of the individual (Singer & Kimbles, 2004, p. 2). Such consideration is the addition that is proposed – the family complex. Using a transdisciplinary approach to illustrate family complex and family soul, I weave Jung’s theory of complexes with insights and methods from family constellation, work that emerged out of Germany in the 1980s (Hellinger, 2001a, 2002, 2003; Mahr, 1999; Ulsamer, 2005). Its roots derive from an integration of phenomenology (Heidegger, 1927/1962; Husserl, 1913/1972; Merleau-Ponty, 2002), family systems theory (Boszormenyi-Nagy & Spark, 1973; Lynch & Lynch, 2000; Moreno, 1945, Satir, 1987), and most importantly, Zulu ways of knowing. More recently, it has been deepened through elements of shamanic rituals (van Kampenhout, 2001, 2008), Indigenous spirituality (Mason Boring, 2011, 2012), transgenerational psychology (Schützenberger, 1998), and the theory of morphic resonance (Sheldrake, 2009, 2012).  Family constellation addresses familial complexes (expressed as unconscious patterns of thought or behaviour among family members) by giving voice and form to ancestors. Recall in The Red Book Jung expresses his concern for the Spirits of the Dead, whom he calls the Ancestors. Indeed to honour his religious ancestors (the Gnostics), he wrote “Seven Sermons to the Dead” (van Löben Sels, 2010, p. 81). If we understand our personal grandparents, aunts and uncles, even the miscarried child – as ancestors who are no longer around – they too are spirits of the dead who influence our lives. Constructing a family constellation diminishes unconscious impulses that underlie a problem or illness nested within a larger tapestry shaped by ancestral familial traumas. The process works at cellular and soul levels releasing old patterns, opening the individual to new healing images and ushering in a renewal of life. KEYWORDS: family complex; family soul; ancestors; family constellation; trauma; image John Dore ABSTRACT: The Ancestral Energy Field of Family Constellations Jung wrote: “I became aware of the fateful links between me and my ancestors…I am under the influence of things or questions that were left incomplete and unanswered by my parents and more distant ancestors.  It seems as if there were an impersonal karma within a family, passed from parents to children.  It seemed I had to answer questions which fate had posed to my forefathers, things which previous ages had left unfinished”.

26. List of abstracts from the Phoenix conference presenters Friday, 27/6 PM Family Constellations, based upon Bert Hellinger’s work with the Zulu nation, extend Jung’s intuitions about family karma and one’s fate into a healing modality involving ancestral behavior. Constellations activate collective unconscious forces that underlie personal conflicts.  I propose an integration of Jungian theory and constellation methodology. Constellations offer a powerful method to Jungians, while Jung offers constellators a theoretical foundation. Constellations reveal entanglements with ancestors that lead to suffering which we unconsciously carry out of blind love for them.  Hellinger claims the family conscience demands justice across generations.  Thus a person’s symptoms often closely relate to unconscious entanglements with the guilt, crimes, secrets, etc. of his ancestors.  Constellations reveal deep unconscious inheritances and inter-generational dynamics; they bring insights from the unconscious, often transcendent symbols, that resolve conflicts and restore wholeness, partly by revealing how the child’s heart in us loves the family no matter what. Examples of entanglements: a mother simmered with intense anger but rarely expressed it outwardly. As a teenager, her daughter began to rage out at people and became an addict (as if unconsciously saying “I’ll do it for you, Mom.”) A man inherited a family business but repeatedly failed to do well.  A constellation revealed how his grandfather had gotten the business in an underhanded way.  A woman suffering a mysterious throat pain found that her grandmother died of Spanish influenza when her own mother was two. KEYWORDS: ancestral energy and individuation THEME 1: NATIVE AMERICA Marybeth Carter & Jeanne Lacourt ABSTRACT: Dakota 38 In the spring of 2005, Jim Miller, a native spiritual healer and Vietnam veteran, found himself in a dream riding on horseback across the great plains of South Dakota [USA]. Just before he awoke, he arrived at a river bank in Minnesota and found 38 of his Dakota anscestors hanged. At the time, Jim knew nothing of the largest mass execution in United States history, order by [President] Abraham Lincoln on December 26, 1862. "When you have dreams, you know when they come from the creator... As any recovered alcoholic, I made believe that I didn't get it. I tried to put it out of my mind, yet its one of those dreams that bother you night and day." (http.smoothfeather.com/dakota38/?page id=7) The documentary, Dakota 38, films Jim and a group of riders who decide, four years later, to retrace the 330 mile route of Jim's dream on actual horseback from South Dakota to the site of the hanging. Many aspects of the film are uplifting; however, it does include graphic depictions of dead Vietnamese soldiers killed during the Vietnam War while Jim narrates his experience as a soldier as well as a images depicting the hanging of 38 members of the Dakota tribe.

27. List of abstracts from the Phoenix conference presenters Friday, 27/6 PM A brief paper as well as a discussion about the film will focus on the historical interconnection between Native Americans and the U.S.; the impact when a community supports the psyche and dream life of its people; the experience of rebirth and renewal as related to Jung's theory of the objective psyche; and the themes of forgiveness, healing, reconciliation, and recovery. KEYWORDS: Rebirth and Renewal; Dreams and visions THEME 4: AUSTRALIA Geoffrey Berry ABSTRACT: Ecospiritual Renewal and Modern Songlines – a Jungian Approach When traditional cultures practice rituals of regeneration, attention is typically paid to united concerns of the inner life and care for nature. In an age of increasing climate change crisis, members of urban societies must recompose rituals of renewal with a similarly holistic cosmology in mind. The ‘modern soul’ is more than ever in need of direct relation with the rest of nature as well as inner psychic harmony. But in accord with postmodern thinking and the need for critical self-awareness and cultural diversity – we need to find something uniquely true to ourselves and our times even as we reinterpret the wisdom of ancient and exotic cosmologies. Jung’s concept of individuation remains pertinent in this context, especially when combined with the transpersonal potential he saw in western symbolic history as well as in indigenous rites. Rather than working to ‘co-opt’ Aboriginal songlines such as the kujika of Yanyuwa tribe of north eastern Arnhem Land, there is great potential in modern society adopting a similar ontopoetic structure in a new way. Executed with the appropriate balance of cultural sensitivity and openness to ‘the song of the land,’ new songlines can combine uniquely modern concerns such as technology and excessive pollution with traditional conceptions of a holistic world wherein nature and psyche are known as a complex and diverse unity. When all creatures and landforms ‘sing’ in one chorus of interrelated life – wherein conflict is included and managed ‘in line’ with this higher synthesis of complexity – a resilient new cosmology may be composed. Jung’s symbolic model, which recognises psychic ‘deaths’ as transformative events along an individual’s process of maturation, can aid in this project, which aims to provide a valid path towards a more holistically inclusive present. KEYWORDS: Songlines; Rituals of renewal; Holistic Cosmology and Consciousness; Transpersonal Individuation

28. List of abstracts from the Phoenix conference presenters Friday, 27/6 PM Don Fredericksen ABSTRACT: When mutually incommensurable rites of passage go terribly wrong: A screening and discussion of Nicolas Roeg’s Film Walkabout, 1971 The narrative of Nicolas Roeg’s film Walkabout poignantly and tragically points to the incommensurability of Australian Aborigine and western cultures as it places members of both in a mutually involuntary rite of passage through the ‘outback.’ My discussion will focus on the stages of rites of passages described by Van Gennep, and on the manner in which life lived wholly in the semiotic register blinds itself to the symbolic register.

29. List of abstracts from the Phoenix conference presenters Saturday, 28/6 AM THEME 5: TRICKSTER Andrew Samuels: Key Speaker ABSTRACT: IN THE BATTLE BETWEEN TRICKSTER PEDRO AND THE GRINGOS THERE ARE NO WINNERS There is a great Latin American Trickster tale called ‘Pedro Urdemales fools the Gringos’. He certainly does, preying on their greed and naiveté. Pedro is the line of Tricksters who crazily destabilise political systems, undermining and sometimes overthrowing the powerful.I will argue that such Tricksters have also bamboozled Western/Northern scholars, and especially Jungian analysts, into thinking that exotic ‘other’ cultures are richer/deeper/better/closer to nature than their own. Such idealizations  overlook Trickster’s lack of moral sense, political programme, or anything sensible at all. I coined the phrase ‘the female Trickster’ in 1986, and it was a good idea politically to initiate a search for her despite Tricksters having no coherent body schema. But the Western/Northern romantic version of the Trickster, male or female, shows up our admiring yet deeply patronising Orientalism (in Edward Said’s term).For Pedro hasn’t really seen off the Gringos. They do have him in chains, whether these are intellectual, political or physical. The conference is taking place in Phoenix, a city whose Latino population is over 40%, and in a state whose law and order legislation is regarded by many as involving racial profiling.Tricksters are cool. But they cannot really survive crude, brute financial and military power. If we really love Tricksters, then shouldn’t we regard them as a sort of endangered species and use all our energy for a political project that will create an environment in which to protect them? But would there be any point in doing that? Pedro doesn’t give a **** about what Western/Northern liberal folks say and do! KEYWORDS: Pedro Urdemales fools the Gringos, Trickster, scholarship, Idealization, female Trickster, Orientalism, ,

30. List of abstracts from the Phoenix conference presenters Saturday, 28/6 AM Susan Rowland: Key Speaker. ABSTRACT: Symbolic Renewal; Renewal of Symbols: The Rebirth of the Trickster Goddesses in Mysteries Modern mystery (detective) fiction by women is a vehicle for a renewed symbolism of goddesses as tricksters whose role is to rejuvenate the reader’s psyche. Jung’s simple yet profound theory of the symbol is relatively underdeveloped as a starting point for his psychology’s treatment of psychic fragmentation through examination of popular texts. Jung called symbols those images that connect us to the collective unconscious or soul. While symbols are relatively visible as static entities, their relationship to myth is often overlooked. In fact Jung’s definition of symbol in his essay on poetry needs to be read with his notion of visionary art in his essay on literature. Symbols imply, and even embed or enact, narrative potential. In this sense repeated generic traits may be renewed and even, arguably, psychically reborn by symbols that seed goddesses and their myths. Moreover, symbols are agents of individuation and renewal in connecting psyche to body, and also to non-human nature, as my paper will show. In fact the dynamic aspect of the Jungian psyche is energized by symbols that produce or reproduce ancient patterns in popular culture. These goddesses of Artemis, Aphrodite, Athena and Hestia in turn act as tricksters by imbuing the body with psychic imaginal forms of knowing. Such knowing, coming from the cultural margins, frustrates the dominant paradigm of psychic separation from non-human nature. Therefore my paper will argue for a new understanding of myth-saturated symbols as trickster entities that implicate body and psyche in nature. Mystery fictions by authors such as Sara Paretsky, Marcia Muller, Sue Grafton, Jacqueline Winspear and Diane Mott-Davidson renew the goddesses as trickster forms of consciousness addressing today’s anxieties. Their rebirth is our renewal. KEYWORDS: symbol, individuation, goddess, archetype, myth, mysteries Maryann Barone-Chapman ABSTRACT: Trickster, Trauma and Transformation – Vicissitudes  This paper proposal is a request for a 45 minute presentation plus 15 minutes for questions, to present a case study from my doctoral research on Delayed Motherhood at Cardiff University’s School of Social Science.  The methodology draws from clinical practice for research methods of transference, counter-transference and dreams, as well as Jung’s Word Association Experiment (WAE) to discover the personal, cultural and collective complexes constellating through late motherhood.

31. List of abstracts from the Phoenix conference presenters Saturday, 28/6 AM  In the presentation I will be demonstrating the twists and turns of the Trickster archetype as a mask of trauma and how working through excerpts of results of three phases of research: semi structured interview analyzed as Interpretative Phenomenological Analysis (IPA), followed by the WAE with dream journals before and after, transformed the material of each research participant. The three methodologies seemed to speak to each other in unity of psyche. The case study of one particular research Participant’s complex of inferiority not only revealed her ambivalent relationship to becoming a mother, but the lengths she would go to, including changing her sexual identity, to create what she had missed from early life: a family.  The web of connections to what Trickster didn’t want the Researcher to know (death) are parallel to the dissociation that left the Participant unable to have an effect in the world. This case demonstrates Trickster’s hand in transforming trauma into renewal when unconscious processes allow time for the new king of consciousness (rebirth). The subject matter of this research befits the association to the Trickster fertility god Kokopelli within the Rebirth and Renewal concept of this conference, to do with “rebirth out ambivalent creative processes.” THEME 6: PLACES AS SYNCHRONISTIC SYMBOLS Shara D. Knight ABSTRACT: Feminine Rising: Archetypal Drives Toward Transformation Jung’s seminal work with the products of the unconscious and their activity in the human psyche sheds light on themes of death, birth, and renewal as symbolized by the rising Phoenix. Imagery found in antiquity, mythology, folklore, and also contemporary media carries archetypal energy which partially represents the trajectory of this psychic unfolding. What can be said about a broadcast image which depicts a former health care worker suffering from mental illness who, with her young daughter in the backseat, crashes a car into the ‘gates of power’ — at the precise time when male ego-dueling over affordable health care legislation compromises soulful compassion for the sick, and further ‘handicaps’ the nation in general? Jung asserted that “what frees the prisoner of a system is an ‘objective’ recognition of his world and of his own nature” and that themes are the “scaffolding” for psychic events. He also held that collective images have the ability to act like dreams to the social milieu. This paper aims for a cultural analysis of feminine archetypal ‘rising’ using notions of the Jungian psyche, active imagination, and amplification. Images considered for signs, symbol formation, and transformation in this essay include creative responses from myth, art, and cinema that suggest the mystery of synchronicity in a fractured woman’s fatal drive through White House barricades. The former are primarily signs pointing to awareness, what Jung might term “psychological art.” Yet the news image of Miriam Carey’s car crash may provide a dream-like, symbolic conduit for glimpses of archetypal feminine, its psychological coherence with current events, and its transforming potentials. KEYWORDS: archetype, unconscious, psyche, image, Other, feminine, culture, media

32. List of abstracts from the Phoenix conference presenters Saturday, 28/6 AM Kiley Quincy Laughlin ABSTRACT: Phoenix Rising: A Comparative Study of the Phoenix Symbol as a Goal of the Alchemical Work and the Individuation Process C.G. Jung was well aware of the myth of the phoenix, which he alluded to as early as 1912 with his publication of The Psychology of the Unconscious. Furthermore, in The RedBook, Jung used the phoenix as a metaphor to describe what he was experiencing psychologically (2009, p. 265, A Reader’s Edition). It is also noteworthy that Jung’s family originally had a phoenix for its coat of arms (1961, p. 232). Thus, given his interest in the phoenix it is not surprising that Jung dedicated 24 pages (1956, CW14, pp. 210-234) of in-depth analysis to Michael Maier’s Symbola Aureae Mensae wherein the latter allegorized his search for the mystical phoenix. Jung likened Maier’s peregrination to the rendering of the four alchemical stages with the phoenix as the ultimate goal of the alchemical opus. Maier’s peregrination seems reminiscent of Jung’s individuation process, which led the former through the four continents of the world in search of the phoenix.  Each continent may be viewed psychologically as a function of consciousness: Europe (sensation), America (feeling), Asia (thinking), and Africa (intuition). Each leg of his journey took him through a function of consciousness until he arrives at his inferior function (i.e., Africa) where he encounters the Erythraean (i.e., Red) Sybil (i.e., anima).  Sybil informed him where to search for Mercury who knows the whereabouts of the Phoenix. Jung viewed transitioning from three to four as the central problem of the story. Beyond Jung’s initial investigation and Edinger’s supplementary commentary, scholarly study of the literary work is scant.  My proposal aims at further exploring the phoenix as a symbol of transformation through the lens of Maier’s allegory and Jung’s alchemical studies.  My presentation will aspire to show the value that alchemical symbolism still has for contemporary culture and provide new perspectives on the phoenix as a symbol of renewal for Jung’s time and our own. KEYWORDS: Alchemy, Symbolism, Peregrination Rose-Emily Rothenberg ABSTRACT: Sacred Journeys Leading to Renewal Journeying both inside and outside our psyches to numinous destinations can reveal the creative energies that want to be known and utilized. I will be describing my own experience with these dynamics, including stories, myths, and an animal scar that appeared on my body, inspiring me to undertake two African safaris. I will discuss how animal symbolism, dreams, active imaginations and visions, when integrated with the African adventures, led me to an initiation experience and an unanticipated renewal. By focusing on the compelling images and symbols that appear repeatedly over one’s life time, the thread of one’s myth can be revealed.

33. List of abstracts from the Phoenix conference presenters Saturday, 28/6 AM  I returned home from Africa to process the meaning of my pilgrimages by way of an inner safari that unfolded during this time during which I reflected on the images and insights that came to me during and after these two outer journeys. Over the four years after these excursions, I was able to process and amplify the meaning they held for me — alchemically, psychologically, mythologically and spiritually — by way of an inner safari that unfolded during this time. I examined the dreams, visions and insights that arose while traveling up to a renewed spiritual connection and then returning to the center of my being in an entirely new way. To retrace the steps of the evolution of life on earth and my psychological evolution, I had to engage the animal and plant worlds and reflect on the archetypes behind them. With the multitude of experiences I encountered, I became further informed as to how evolution lived and manifested through me. I had to go through a scar phase, an animal phase, and an independent work phase in order to inhabit a new phase of my individuation process. KEYWORDS: individuation process, initiation, active imagination, renewal, evolution Susan Jeanne Wyatt ABSTRACT: Excursions into Soul and City Cities have long been both sites and images of renewal and rebirth.  Some, such as London, San Francisco, Tokyo, and Chicago have literally risen from the ashes.  In Psyche and the City, editor Thomas Singer invites Jungian analysts to explore what “soul” means in the context of particular cities from Zurich to Bangalore.  Singer’s goal, which is also the objective of this workshop, is “to encourage the reader’s own excursions into the realms of soul and city.” The capacity of cities for rebirth and renewal with ever increasing complexity presents challenges to such excursions and the invitation to authors offered wide latitude asking questions such as: What makes this city unique? What archetypal patterns characterize this city? How do past and present unite to create this city’s identity? The workshop will include a short presentation that summarizes various approaches taken by the authors of Psyche and the City as well as a handout with a list of questions, deduced from the chapters on each city, that guided their methodologies.  Although the chapters are evocatively written with sparse black and white photographs, they seem to cry out for visual images to represent soul in the context of the city.  Thus, the workshop will also be based on posters that visually interpret the meaning of psyche evoked by the authors in selected cities. Participants will be given the opportunity in small groups to choose a city to explore on their own.  The workshop will conclude with groups sharing their interpretations of the meaning of psyche in this place.  The intended outcome is an increased awareness of the relationship of your own soul in relation to a particular place whether as a native, resident, visitor, or entirely in your imagination. KEYWORDS: Social identity; Urban studies; Archetypal research

34. List of abstracts from the Phoenix conference presenters Saturday, 28/6 AM Narandja Milanovich Eagleson ABSTRACT: Who Stands Behind Me? What Might Be the Role of Ancestral Sacred Sites in Hosting the Individuation Process in Both the Human and Imaginal Realms? To heal and renew his own psyche after his shamanic-like initiations during his confrontation with the unconscious, Jung (1961/1989) engaged deeply with nature and the ancestral and the imaginal realms. While building his Tower at Bollingen, his soma and his psyche were in direct contact with the physical matter and psyche of the land; he was in liminal space, the imaginal realm of the interactive transference field (Romanyshyn, 2007) out of which emerged his own healing and his theory of the psychology of the unconscious. Jung’s Bollingen, a personally potent sacred site, continued to play a key role in his individuation journey, enabling him to renew and give birth to unfinished business of his ancestors. As in Jung’s case, the nexus of living time and living space conjoined with the human soma and the imaginal reality of the archetypal and ancestral realms create possibilities of conscious networks of reciprocity leading to renewal and rebirth of visible and invisible realms. This paper argues that potent sacred sites enable the ongoing engagement and co-evolution of the psyche of the land, the ancestral and archetypal (imaginal) realms, and human beings. In August 2012, a pilgrimage to certain sacred sites of the author’s ancestral lands of Serbia, Kosovo, and Montenegro was undertaken as an experiential field research study conducted by her and two co-researchers. Guided by the work of philosopher Edward Casey (2009), the data consisting of dreams, somatic tracking, and archetypal imagination, independently gathered by these three pilgrims will be presented to illustrate that the place, as an a priori living being, is an essential force in sculpting the process of renewal and rebirth of psyche’s knowledge. KEYWORDS: Individuation process, rebirth and renewal Daphne Dodson ABSTRACT: Rebirth of the Bible: The Poisonwood Bible as Renewed Biblical Myth for non-Western Culture C. G. Jung posited that works of art have the ability to be visionary in that they may be unconscious efforts for collective renewal, raising consciousness of what is not currently known. Barbara Kingsolver’s novel The Poisonwood Bible is arguably one such visionary work. Kingsolver spoke of her mission in writing the book as to create a “moral conversation” seemingly focused on the hegemony of Western domination over the Congo in the 1960s.  Utilizing biblical book titles and entitling it The Poisonwood Bible intimate Kingsolver intended her novel as a challenge the Christian bible. Yet, by a close reading of the novel in juxtaposition to both Old and New Testament biblical passages, the novel appears not to impugn the stories of the Bible. Rather, it is renewed biblical myth rebirthed in a way that makes conscious what is otherwise ignored by

35. List of abstracts from the Phoenix conference presenters Saturday, 28/6 AM Western culture, specifically Earth and the African people.  It does not dispute the Bible per se but the interpretation that sees the Bible as allegory, as fixed and absolute truth. The Poisonwood Bible is mythopoetic in its unique retelling of the stories of creation and deliverance in the environment of Africa. Through a Jungian lens that accepts the unconscious as purposeful in its creativity, this paper argues that The Poisonwood Bible is indeed a bible, and one that is made anew for a global, 21st century. This paper expands Jung’s perspective of visionary works of art—championing psyche’s capacity, through creative endeavors, not to just make conscious what it not yet known but to challenge currently held beliefs in an effort toward renewal. In this way, this novel challenges Western culture’s monotheistic mindsets and invites rebirth of biblical myth that renews psyche’s calling to coniunctio, union of ego and other, spirit and matter, heaven and Earth. KEYWORDS: allegory, Bible, biosemiosis, Christianity, creation, deliverance, Earth Mother, Eurydice, Gaia Theory, Genesis, Gospel, Lot’s wife, monotheism, myth, mythopoetic, Persephone, radical typology, rebirth, renewal, Sky Father, symbol, visionary art, Word THEME 7: ECO PSYCHOLOGICAL SYMBOLS Suzanne Cremen Davidson ABSTRACT: Swallowed by or riding with the Whale? Sacrifice, transformation and renewal of vocation in Blackfish and Whale Rider Engaging Jung’s concept of the symbol as that which presences a mystery, this paper contrasts the NZ film Whale Rider (2002) and the US documentary Blackfish (2013), inviting contemplation on connections betweensacrifice, rebirth and renewal of vocation, and making a fresh contribution to postcolonial Jungian film criticism. Jung described a symbol as “the best possible expression for a concrete fact not yet clearly apprehended by consciousness” (CW8, para 148).  Embodying the spirit of the depths, the worldwide womb image of the whale’s belly is a symbol of transformation. From India to the Inuits, the whale appears in the initiation and creation myths of many cultures, including the biblical story of Jonah who is swallowed into the unknown and undergoes a metamorphosis. Blackfish documents the tragic crushing, dismembering and partial swallowing by an orca of a Seaworld trainer; while Whale Rider tells the story of Maori girl Pai who breaks with patriarchal rule to ride a beached whale back to the ocean and bring renewal to her tribe.  What insights into themes of sacrifice and the heroic journey might these films offer? How do their contrasting approaches inform a renewed understanding of vocation?  Whereas the American trainer adopts a colonising approach to the whale’s way of being, the Maori girl engages on a numinous level integrating unconscious connections with the creature through traditional Maori culture.

36. List of abstracts from the Phoenix conference presenters Saturday, 28/6 AM This paper extends the field and scope of contemporary academic research by positing that engagement with these films at the Jungian level of symbol supports the reimagining of work in a post-postmodern framework that includes collaboration with the deep psyche. Drawing on Bernstein (2005) and Brooke (1991, 2000), the nexus between Jung’s concept of individuation and the call to vocation (both individual and collective) is developed: both conceived as a response to the anima mundi, with radical implications for work, environment and sustainability. KEYWORDS: symbol, whale, postcolonial, film analysis, Whale Rider, Blackfish, individuation, vocation, work, anima mundi, sacrifice, transformation, rebirth. Darlene M Rowan ABSTRACT: Call of a Red Tail Hawk: Biology Leads Psychological Renewal in Manhattan The return of Pale Male the famous red tail hawk to New York’s Central Park is a biological renewal and by extension, a symbol of psychological transformation that garnered empathy from hardened New Yorkers for the better part of a decade. The absence of the red tail from Manhattan for more than 100 years represents a psychological aspect of ourselves that we have cut off.  (Winn, 2011).  This split aspect goes into an ecological and stays there until we acknowledge it and open the corridor for its return.  A simultaneous “wilding” of psyche occurred through arrival of this magnificent bird. By looking at environmental disturbances in the context of Jungian theory perhaps, we can shed light upon pressing global issues we face.  What aspect of our psychology might the hawk represent?  What invisible bio webs, underpinnings of the eco system, were severed for it to leave?  What do they represent for the psyche?  What are the psychological implications of this renewal? KEYWORDS: Wilderness, Renewal, Individuation, Symbol

37. List of abstracts from the Phoenix conference presenters Saturday, 28/6 PM Thomas Singer- Key speaker ABSTRACT: The Burden of Modernity: Ancient Myths as a Source of Renewal The archetype of death and rebirth, the initiatory rites of passage of ancient tribes, and the cultures of indigenous peoples get all mixed up in the Jungian tradition.  We have created a rare brew that grew out the emergence and convergence of anthropology, archaeology, and psychology with their magnificent flowerings at the end of the 19th and beginning of the 20th century.  Our modern, Jungian myth of individuation draws heavily from a syncretistic blending of the knowledge of ancient cultures by drawing on their mystery traditions to amplify individual development in modern people.  Sometimes we take the story of a whole civilization’s understanding of itself and use it as a model for the development for a single modern person.  In this sometimes wholesale incorporation of old mythologies into our Jungian canon that grows out of our well-intentioned  effort to bring the wisdom of the unconscious, non rational psyche into the one sided, rational modern mind,  we can idealize the indigenous, ancient mind and devalue the modern rational mind. At the same time, without this treasure of wisdom from the collective unconscious, our modern psyche can seem like an empty well.  My talk will attempt to track this primal mixing up of ancient and modern by drawing from several examples of the blending of the archetypes of death and rebirth, of initiation, and of our tapping into the traditions of indigenous people to help transform our contemporary individual and collective lives.  I will use as examples: KEYWORDS: Modernity, Cultural studies, death rebirth, Jungian myth, individuation, collective unconscious, THEME 5: TRICKSTER Cont. Kathleen Davies ABSTRACT: The Modern Grail Journey of Rebirth and Renewal through Creative Practice and Jungian Individuation Meaning making through art perhaps can be seen as acts of renewal and rebirth similar to the discovery and shaping of self that is part of Jung’s individuation process. This paper will seek to discover, through the examination of narrative, symbols, and the myths of the hero’s Grail journey and myths of Sky Father/ Earth Mother, the relationship between creative practice and rebirth/renewal. The two contemporary narratives examined in this paper are A Red Death, a detective fiction novel by Walter Mosley, and a short film on the life and work of ephemeral artist Jim Denevan. Fictional detective Easy Rawlins and real-life artist Jim Denevan, live in the modern city, the wasteland that according to Jung is a place where man no longer lives “The Symbolic Life.” Here on the hero’s Grail journey, they creatively work to rebalance and restore meaning.

38. List of abstracts from the Phoenix conference presenters Saturday, 28/6 PM The artist /detective hero is involved in the act of meaning making, finding truth, coding decoding the symbols within their stories. These creative acts of art making and detecting inevitably shape self and rebirth/renew life. My paper will use a Jungian lens to explore the quest for meaning via the Trickster in art and the interplay of darkness and light between conscious and unconscious. The detective artist is revisioned as Grail hero and rebalancing son of Sky Father-Earth Mother, so that we may discover the art of living in place, immersed in both the divine sacred and wasteland society. As recast Grail myth, healing like individuation may not be complete, but self and society can be renewed and reborn, if only in the moment. Healed one moment at a time and in that moment whole. Lorraine Burnham ABSTRACT: Twilight and Transformation: How the Wolf Symbol of the Quileute People Manifests Birth and Renewal in Popular Teen Fiction Stephanie Myers, author of Twilight Saga, uses werewolves, vampires, and a Native American origin story to represent a symbol of transformation and rebirth to her audience.  Jungian scholar, John Beebe, defines the process of individuation as becoming conscious of both the inferior and superior functions in the personality.  He suggests, before a connection with the Animus or Animas can occur, one must first have a relationship with the trickster and shadow. By combining indigenous lore with a modern pop culture phenomenon, this paper shows the personification between the Animus, Trickster, and Heroine; as manifested in Twilight. This literary and cinematic work activated a shared experience for compensation and projection of rejected opposites. As a mythopoetic work, it created a safe place for psyche to develop and to explore symbols of good and evil.  It also provides an opportunity to become conscious of a pattern of integration found in other supernatural, mythical, fictional presentations. The main characters are joined in their struggle for individuation; they are also reborn and transformed through the pressures and conflicts of their world.  The second book, New Moon, transformed human teen, Jacob,  to become reborn as werewolf; combining animal symbol with the process of individuation. This fictional character is based upon a North American Native origin story from the Quileute. In the story, Qwati, the Transformer, turns two wolves into humans, in northwestern Washington. Jacob’s relationships brings him into a rebirth process based on myth with the imagery of life, death, and renewal.  As Bella and Edward are drawn to each other because they are the physical representation, of their own individual contrasexual identity; Jacob, the trickster, is also drawn into relationship with them.  It is through his rebirth as a werewolf, and the interactions with the heroine Bella; that he is transformed physically and symbolically. KEYWORDS: Twilight, werewolf, Quileute, transformation

39. List of abstracts from the Phoenix conference presenters Saturday, 28/6 PM THEME 6: PLACES AS SYNCHRONISTIC SYMBOLS Mandy Krahn, Silvia Eleftheriou, Hessen Zoeller, Amrita Gill, Alexandra Fidyk ABSTRACT: Growth out of/in/through “Dirt City”: Experiencing renewal via marginalized sites and beings This panel (with discussant) highlights the influence of research grounded in depth psychological concepts which inspired renewed approaches to educational practice, feminine understanding and civic identity. Recognizing the hardship element in the populations and sites studied; rebirth and renewal fostered unanticipated possibilities for participants and researchers. Using psychodynamic theories transformed images of ‘becoming’ relevant to each pursuit: visible in the lives of emigrated women, marginalized preadolescents, and the feminine in a locale at times referred to as “Dirt City” – Edmonton, Canada. Together we illustrate how collective renewal has been cultivated in darkened spaces, bringing to light the ways in which creation and self-understanding is borne of suffering. (107) 1)    Located in the shadows of national discourse, Edmonton is experiencing a re-imagining as it contends with questions of civic self-understanding. Using "cultural complex" (Singer & Kimbles, 2004) and "city as psyche" (Singer, 2010) this presentation discusses the ways Edmonton’s gritty and dirt-drenched image provides an earthen medium for inspiring renewal and rebirth in a city less pristine. (57) 2) Through working with women of abuse, the researcher observes how the culture of a "working class city" -- its street crimes, alcoholism, sexual abuse, and rampant rape of the Earth (oil sands) bespeaking its "rig-pig" idealism -- provides the material for dramatic amplification of the inner life of these women. In consciously experiencing a culture outwardly supportive of Feminine (Brinton-Perera, 1981; Leonard, 1982; Reis, 1995; Woodman, Danson, Hamilton, & Allen, 1992) degradation, a willful death and creative rebirth takes hold. (80) 3)    Women uprooted from the Middle East, Asia, and the Americas to Edmonton experience a shift from vulnerable to virginal archetypal goddess energy (Bolen, 1984; Woodman, 1993) in the process of transitioning. I illustrate how Aphroditic and vulnerable goddess imagery in an ESL classroom invites the opportunity for re-imagining, and in doing so offers a space to recognize the unloved feminine within. (61) 4)    In working with marginalized children on a long-term art (Allan, 2008; Sorin, Brooks, & Haring, 2012) and writing project (Chambers, Hasebe-Ludt, Leggo, & Sinner, 2012) focused on wellness, the researcher illustrates the necessity of understanding the experience of joy alongside that of suffering. By introducing children to aspects of shadow and to the symbolism inherent in their experiences, they are better able to articulate – and thus experience – rebirth and renewal in their own lives. (74) KEYWORDS: cultural complex; shadow; psyche as place; feminine

40. List of abstracts from the Phoenix conference presenters Saturday, 28/6 PM Linda van Dyck ABSTRACT: Initiation of Death/Rebirth in Egypt Have you ever wondered what it would be like to spend a night in the King's Chamber of the Great Pyramid of Giza, Egypt? Having permission from the Egyptian Department of Antiquitie, we were part of a research group to be the first group in recorded history to spend a night within the chamber. We worked wih dreams and energy outside as well as inside the chamber. The ESP experiment within the chamber was to see if the Pyramid blocked the reception of energy from without, or if it, indeed, enhanced the conduction of energy from outside the structure. Our findings showed that the chamber was self-contained. An initiation of death, rebirth, and transformation has been associated with pyramids in Egypt for thousands of years, especially, the Great Pyramid. Also, during two weeks in Egypt I experienced an Initiation of Awakening akin to the Eleusinian Mysteries, of which I was unaware at the time. This included involuntary fasting, dreams, synchronicity, and visions outside as well as inside the chamber. The idea and experience of quantum physics and time was addressed. This experience was a personal story which also has a timely message for collective consciousness. KEYWORDS: Initiation of Awakening; Death/Rebirth;Transformation;Quantum Physics and Time; Collective Consciousness;Dreams and Visions;Synchronicity,Great Pyramid of Giza Phoenix Raine ABSTRACT: because my name is . . . The participation of dream in the individuation process provides a phenomenological opportunity to inquire into the power of name. Name when identified as concept, symbol, and/or as archetypal can provide a creative approach to understand the import of identity development as it pertains to rebirth and renewal. Additionally, a name as energy and/or power requires consideration when interpreting the revelation of the Self in the dream and/or primordial landscape. The intra-psychic validity of dreamtime stories and correlation to the power of name will help in the interpretation of the process of individuation. The paper/presentation will be based upon a series of dreams, with the central phenomena of the name Phoenix, framing the interpretation and providing the mythological motif of the heroine’s journey. KEYWORDS: Individuation process, dreams, rebirth and renewal

41. List of abstracts from the Phoenix conference presenters Saturday, 28/6 PM Marilyn Bohman DeMario, ABSTRACT: Persephone in the City: Catching the Street Photographer's Eye This slide presentation with commentary examines, quite literally, Joseph Campbell's observation that the gods "stand this afternoon on the corner of 42nd Street and Fifth Avenue, waiting for the light to change" (Hero With a Thousand Faces )." The commentary begins with a brief definition and history of street photography as practiced brom the mid-twentieth century to the present.  Included in the discussion will be an explanation of the numinous quality of certain photographs and why street photography seems to be particularly suited to recognizing the gods in our midsts. Although there is absolutely no reason to suppose that well-known street photographers (Helen Levitt, Vivian Meyers, Walker Evans, Peter Peter, for example) were ever out looking specifically for mythological characters, it does not seem to be too much of a stretch to say that they were drawn, however unconsciously, to archetypal images.  In addition, the dedicated street photographers were always aware of the interaction between persons and the spaces they occupied, specifically, the city and its streets. Among the major advantages, this paper will argue, of looking for myth in the oeuvres of street photographers, is that these interations of familiar characters in familiar stories revitalizes those stories in such a way that new questions, new observations, new understandings may be perceived and entertained.  So, for example, by focusing in on images of Persephone on the street, in the subway, on the stoop, we are invited to consider exactly who she was/is in the time just prior to her abduction by Hades.  Furthermore, by studying these split-second portraits, we are imaginatively able to fill in, so some extent, the details of her story which, by popular accounts in Ovid and Homer, are conspicuously slim. KEYWORDS: Myth; Numinosity; Photography Vanya Leilani Stier-van Essen ABSTRACT: The Moment of Eve: Death as Renewal, Rebellion as Rebirth Throughout his work, Jung emphasized the significance of the inheritance of Christian symbols to the Western psyche.  In faithfulness to his understanding of symbols as living things that are always inviting us into mystery as they point to the unknown, Jung revisited these myths and images as transformational symbols in service to the creation of consciousness (powerfully demonstrated in his engagement with the biblical myth of Job).  Although the myth of Eve has been examined through a feminist and ecological lens, this paper will show that this particular image still calls out for attention as a symbol of transformation.

42. List of abstracts from the Phoenix conference presenters Saturday, 28/6 PM The primordial image of Eve reaching for the forbidden fruit as she leans toward the cunning serpent is an image that still reverberates throughout the Western psyche.  In the Christian myth of origin, the moment of Eve’s transgression brought with it exile from home, subjugation of women, shame of the body, and a cursed Earth.  The literalization of this image has had vast implications in Western consciousness, as evidenced by even a cursory look at the current ecological crisis and rampant denigration of the feminine. While acknowledging the great harm done through the unconscious living out of this image, this paper seeks to move beyond this and into how Eve’s transgression initiates her into death and leads her into new life as she becomes divinized, i.e. new consciousness is created.  As we move from literalization into imagination, this image arises as a transformational symbol and takes us into the destructive heart of life.  We move from the sureness of death in the transgressive act into the glory of new sacred life.  The moment of transgression is understood as a moment of necessity, death, and liberation. This image as transformational symbol moves us to understand death as renewal and rebellion as rebirth. KEYWORDS: Rebirth and Renewal, Eve

43. List of abstracts from the Phoenix conference presenters SUNDAY, 29/6 AM THEME 8: INDIA Sulagna Sengupta- Key Speaker ABSTRACT: Parama Pada Sopanam - The Divine Game of Rebirth and Renewal Travelling through the remotest corners of India in 1938 Jung came upon a curious scroll in a Shiva temple in Tamil Nadu. It was a pictograph of a game set against a hundred and thirty-two squares, depicting various figures from Hindu mythology. The pathways on the game board were believed to lead the devotee to Vaikuntha, the highest abode of the Hindu Trinitarian god Vishnu. The scroll, Parama Pada Sopanam as it is popularly known had drawn Jung’s attention; seventy-five years later we revisit the theme of rebirth and renewal signified in this matrix to see how it parallels Jung’s notion of individuation which he developed long before he saw this quant artifact in India. Elaborating on the mythological symbolism of the thirteen serpents and ten ladders that are the principal actors of the game, the paper will compare the concept of karma and rebirthin Hindu religious philosophy with Jung’s notions of rebirth symbolism and natural transformation. It will look at the psychological notion of rebirth through contemporary Indian rebirth experiences and explore the significance of this theme through an elaboration of an ancient Indian matrix. KEYWORDS: Individuation process, Symbols of Rebirth and Renewal, Evangeline Mary Lotus Rand -Key Speaker ABSTRACT: Life threads: C.G. Jung's 1938 and 1944 'Orissa' Awakenings Following the germination of seeds already planted in A Jasmine Journey: Car; Jung's Travel to India and Ceylon, 1937 - 1938 and Jung's Vision During Illness, Something New" Emerging from Orissa, 1944 (2013) there will be an exploration of an additional minute jewel discovered in the Jung archival treasure house in Zurich - a new and tangible hint of a significant detail of Jung's experience with a particular family and their textile business in Madurai, the South Indian town of the great temple of Meenakshi, the ancient fish-eyed goddess and a 'pulse point' of Indian pilgrimage tradition.

44. List of abstracts from the Phoenix conference presenters Sunday, 29/6 AM Not only did this 'clue' compel me to undertake journeys to locate and twice visit this family, it also threaded me ever more deeply with my life long passion - textiles, the 'soul of India', incredible fabrics that have woven and colored India's politics, history, culture and spirituality. All over India, in every village, craftspeople, - those who know their strength lies in their hands, - blend myths, faiths, and imagery to provide the many 'fabrics' of their creations with appealing dynamism. This is still true today though the hyper-development rocking the country continually threatens this fundamental inspiration, drive, and life styles enveloped in the creation of beauty. There will be a brief introduction to some of these crafts through a few particular "micro" forms of financial and technical aid for craftspeople affected by the 2004 tsunami of the 2001 Kutch earthquake. These are efforts to help support village crafts meaningfully and profitably. They are intensely practical efforts to sustain indigenous and ongoing alchemies of creation and harmony in the life rhythms of the people; commerce and exchange on a human scale. There will be an exploration of Jung's 'Orissa' awakening to India's art, some of her great temples, music and dance in the towns of Puri, Bhubaneswar, Konark and Cuttack, a golden triangle of ancient and contemporary pilgrimage and tourism. In what appears as a seamless continuum of the evolution of what I call Jung's 'Vishnu oriented genius' these revelations were woven into his later works: at the end of his life Jung was toasting not only the birth of the "new and ancient woman" but also the birth of the voice of poetic tradition, the poetry of what we do. Furthermore, Jung's second 'Orissa' awakening, a coming back down to earth to complete his life's work and required after deep illness, also placed him in what is now a dark triangle of current deepest ecological crisis on India's East coast off the Bay of Bengal, - a critically polluted cluster/industrial area.  These themes will be developed through reflections of my own recent journeys in India - the first in Jan/Feb 2013. The second was my recent solo journey down the east coast of India, entering my seventy third year whilst discovering my early roots and travels from 1943 - 1958, and re- experiencing, in January 2014, places that Jung briefly visited in January 1938. To enact the journeys I was oriented by two small dreams, and deeply enlivened by the 'Martian' aspects of my nature.  The pastiche style of my presentation can be thought of as following the (north) Indian popular tradition of picture story telling, painting a dream-like, expansive, and delightfully improbable landscape, - such as those produced in the atelier of the court of Vijai Singh 1752 - 93. Newly revealed (2009) to the larger public, with a previously unknown extraordinary vitality opening a new world, they are currently housed in the Rajput Jodhpur Museum in the north west of India. A selection of these paintings is 'epic' in size (148x47 cm. - extraordinarily long). Yet they retain the pictorial logic and sensitivity of a miniature with a proliferation of clustered small figures, in colorful vignettes scattered throughout the enchanting forest, suggesting an invitation to enter the devoted playfulness (the Raslila) of Krishna's enchanting, and accessible world of the Bhakti tradition. Perhaps one can even imagine Jung's playful little Telesphorus appearing in the landscape! KEYWORDS: Jung's Orissa Awakenings; Journeys to India, Textiles and craftwork, A Jasmine Journey, Jung's Vishun oriented genius ia;

45. List of abstracts from the Phoenix conference presenters Sunday, 29/6 AM THEME 9- MYTHOPOETICAL DIMENSIONS: Lisa A. Pounders ABSTRACT: Individuation and Art: A Comparative Study of Rebirth and Renewal in Charlotte Salomon’s Life? or Theater? and Jung’s The Red Book Jung (1978/1931) has said that the social significance of art is that “it is constantly at work educating the spirit of the age, conjuring up the forms in which the age is most lacking” (p. 82). In other words, works of art can be vehicles not only for personal individuation, but can also offer engaged experiences of rebirth and renewal for the collective. Using this idea as inspiration, my paper will compare Charlotte Salomon’s Life? or Theater? with Jung’s The Red Book. Life? or Theater? is a fictionalized, autobiographical play,comprising 769 painted images, with comments and dialogue, set to music. Salomon intended the piece to be performed by a lone person as they viewed the images, read the text, and hummed the melodies. She began her creation in 1940, while a World War II refugee living on the French Mediterranean coast. Through its creation, Salomon explored a familial and cultural legacy of secrecy and oppression, resulting in her family’s propensity, especially in the women, to commit suicide. Much like Jung’s The Red Book, Life? or Theater? emerged from acts of deep inner reflection and creative engagement with tumultuous unconscious contents. By actively mythologizing her life, Salomon re-birthed her experience, educated herself, and chose to live authentically in the face of patriarchal and genocidal oppression. Although she was murdered in the gas chambers of Auschwitz in 1944, her creationsurvived. In closely examining Life? or Theater?, comparing and contrasting its creation with The Red Book, my paper explores the Jungian proposition that creative engagement in a process of personal transformation also engenders cultural rebirth and renewal, and promotes the individuation of a society. Moreover, it proposes that Jungian theory can be a potent lens which illuminates the feminism and visionary impulses toward rebirth and renewal in Life? or Theater?. Matthew Allen Fike ABSTRACT:  “Encountering the Anima in Africa: H. Rider Haggard’s _She_” Jung refers more frequently to H. Rider Haggard than to Shakespeare (Shamdesani), considered She one of his favorite novels (Burleson), and regarded Ayesha (the She of the novel’s title) to be an anima figure. No one, not even Haggard biographer Morton Cohen, has searched below this surface truth; the criticism instead focuses primarily on two issues: the New Woman in Victorian England and colonialism. The proposed paper is relevant to “Rebirth and Renewal” for many reasons. Jung was reading She on board the ship that took him to Africa. The novel is set in Africa where the main characters, L. Horace Holly and his adopted son Leo Vincey, encounter an indigenous people, the

46. List of abstracts from the Phoenix conference presenters Sunday, 29/6 AM  Amahaggar, who assign them theriomorphic names (baboon and lion, respectively). The story concludes with a troubling reverse-phoenix image, Ayesha’s de-evolution and death. And most importantly, the journey to Ayesha’s dwelling in Kôr, which calls Jung’s Kore to mind, is really a descent into the unconscious, a primordial experience that provides Holly with an opportunity for individuation. However, Holly’s encounter with She (who is associated with another theriomorphic image: the snake) does not foster individuation; he experiences, at best, compensation and, at worst, enantiodromia—a swing from inveterate misogyny to anima projection, if not outright possession. Sadly, Holly, the main character and narrative voice, travels to Africa in order to experience with Ayesha a repeat of the relational failure that he experienced a quarter century before in England: She prefers Leo, the emptier but more attractive vessel, over the erudite but ugly Holly. Support for this thesis about Holly’s journey as an encounter with the anima is found in Jung’s statements in “Anima and Animus” and other essays. In particular, what he calls the anima’s “historical” aspect enables a critique of Patricia Murphy’s assertion that Haggard diminishes Ayesha by associating her with cyclical (feminine) rather than with linear (masculine) time. KEYWORDS: individuation; anima; Africa Crystal S. Fierro ABSTRACT: The Renewal of Soul and Love: Locating Carl Jung’s values in Maya Angelou’s “A Brave and Startling Truth” Read at the United Nation’s 50th anniversary ceremony on October 24, 1995, Maya Angelou’s poem “A Brave and Startling Truth” offers a strong message of renewal; one that Jung also declared decades earlier in his work Modern Man in Search of Soul. In the poem Angelou details the sufferings modern man faces, but also reminds modern man of the beauty in the world. In these details Angelou offers the “brave and startling truth” her poem is titled after and proposes a remedy of renewal through the rebirth of soul and love. While Jung and Maya Angelou come from different backgrounds, cultures, and vocations both of their works discussed in this paper resonate within the collective unconscious of the 21st century.  Although not a depth psychologist herself, Angelou’s symbols attend to man’s lost soul, the unconscious, the archetypes, and the process of individuation therefore richly linking her poem to depth psychological ideas and the renewal of soul and love. My paper details the depth psychological tenants Angelou uses in her poem and how her work resonates within the depth psychological community. Ultimately Angelou looks deeply into the problems Jung addressed in Modern Man in Search of Soul. Therefore, both Jung and Angelou promote a renewal of soul and love as a solution for modern man’s struggles; a solution that calls to be addressed in our culture today. KEYWORDS: Maya Angelou, Soul, Love, Modern Man, 21st Century

47. List of abstracts from the Phoenix conference presenters Sunday, 29/6 AM THEME 7: ECO PSYCHOLOGICAL SYMBOLS OF REBIRTH AND RENEWAL Konoyu Nakamura ABSTRACT: Archetypal Images in Japanese Anime: ‘Space Battleship Yamato (Star Blazers)’ Jung’snotion of collective archetypal images in myths (1956) can now usefully beapplied to anime, including comics, films and TV programs, which are clearly notonly for children but for all generations, employing sophisticated philosophicalconcepts and high artistic levels while appealing to “popular” or “mass”culture (Napier, 2005).  Since the 1970sJapanese anime have become popular in many countries and have elicited academicstudies by Westerners (Levi, 1996; Napier, 2001, 2005).  Some Jungian scholars have discussed archetypesin anime (Kuwabara, 1999; Portes & Haig, 2013), and I want to take thisfurther by examining ‘Space Battleship Yamato,’a popular TV series which began in 1974 in Japan and led to a lot of related comics,movies and sequels, including one introduced in America with title StarBlazers. Yamato is a wreckednaval battleship which is reborn as a space battleship to save the earth fromnuclear pollution.  In this presentation,I will investigate the archetypal images in this rebirth. KEYWORDS: Japanese anime, Space Battleship Yamato, Archtypal image, renewal John Demenkoff ABSTRACT: Prometheus in Our Midst Evolution has made certain choices that many of us, including clinicians have largely taken for granted. This paper tracks the Promethean mythos woven into the story of how our planet became oxygenated. A mythic perspective is used to shed further light on the price we as carbon-based creatures pay by living in an environment enriched to 21% oxygen. The story of how our planet first became oxygenated some 2,500 million years ago is one of a long and incestuous process of lateral gene transfers resulting in the appearance of a chimeric organism, the prokaroycyte cyanobacter, that could, by transforming photonic energy from the sun, cleave a water molecule and in the process generate oxygen (O2). In a recapitulation of the Greek myth of Prometheus, fire (photons from the sun) had been stolen resulting in an oxygenated planet thus fostering an ascending spiral of evolutionary complexity. Keeping with the mythic theme we note that there is a price to be paid for such Promethean aduacity. Taking advantage of the earth's newly oxygenated atmosphere the human genome had cobbled together an array of macromolecules that utilized oxygen in the production of usable energy (ATP). In the intracellular process of shuttling electrons to and from molecular oxygen a number of highly reactive oxygen species were generated as byproducts of oxadative phosphorylation. The biological consequences of these toxic free radicals is explained by the theory of

48. List of abstracts from the Phoenix conference presenters Sunday, 29/6 AM "disposable soma" and the concept of "antagonistic pleiotropy." Both phenomenona cause cellular damage that result not only in certain disease states but also play important roles in the aging process and in the overall reduction in life expectancy. The eukaryotic cells of earthlings play with fire much in the same way their prokaryotic ancestors had done for millenniums. This presentation is a reminder that there is a price to be paid for our historical dependence on oxygen. Prometheus is forever in ou midst. KEYWORDS: Evolution; Biologos; Titianism; Regeneration/Renewal; Archetypes Sarah Dungan Norton ABSTRACT: Arctic Calving: Birthing a New Vision of the Earth through the Symbol of Ice The term that scientists have assigned to the cracking of a glacier into smaller ice bodies is calving, a term of birth used for many animals. During this calving of a glacier, the cracking and groaning sounds of the ice express labor pains that befit the rebirth of mother earth. C.G. Jung wrote that archetypes are “like riverbeds which dry up when the water deserts them, but which it can find again at any time” (from the essay “Wotan” in The Collected Works Volume 10; 1964/1970, p.183). Water is a familiar symbol in Jungian studies, however when that symbol is encountered in its frozen form there is very little to be found in the literature.  By looking deeply at the symbol of ice from a variety of mediums, such as documentary films, the narrative of nightly dreams, artistic expression, and the products of active imagination (by presenter and found in Jung’s The Red Book), one can begin to calve their own understanding of the powerful symbol that ice can become. Through this imaginal and scholarly exploration the images of ice come alive. In C.G. Jung’s The Red Book, the symbol of ice has found unconscious expression in a variety of crystalline images; through the films, ice is given an animated face, through which the ice even gives birth. This presentation helps to facilitate an imaginal journey into the images of icy landscapes, into the molecular make-up of ice itself, deep into the unconscious of the individual, and into the consciousness of the planet in this era of environmental crisis. A new understanding is calved through the deep moaning and cracking of a symbol re-born showing us what a powerful medium for deeper knowledge this symbol of ice can become in connecting the individual, the unconscious, and the natural world. KEYWORDS: Ice, Jung, The Red Book, film, dreams, environmental crisis, birthing/calving, imaginal journey

49. List of abstracts from the Phoenix conference presenters Sunday, 29/6 AM THEME 7: ECO-PSYCHOLOGICAL SYMBOLS Carla Paton ABSTRACT: Stories of the Tree: Myth and Images of Nature’s Energetic Synthesis and Transformation From Avatar to Yggdrasil, the tree as symbol and in nature grounds and connects us with deep roots in nature’s immediacy and cycles. In many cultures, we find incarnations of the Tree of Life or the Cosmic Tree. In the Judeo-Christian tradition, Adam and Eve’s first bite from the tree of knowledge brought a birth of awakening, as did the Buddha’s enlightenment under the Bodhi tree of India. In North America, the Iroquois nations, when creating treaties, buried their weapons under the Tree of Peace, and also have cosmological myths relating to a central world-tree. In nature, spring brings buds, and the birth of the creative process. Likewise, autumn leaves turning reminds us of death as leaves fall, and generate the compost for the next generation of renewal as seeds act as small transformers of the sun’s great energy. In The Red Book, Jung (2009) painted many trees, such as the black tree with the numinous central white light. He also associated the arbor philosophica (philosophical tree) with the alchemical symbol representing individuation; the tree of life, which he compared to the sephirotic tree of the Kabbalists. Further, Jung (1967) observed that, “trees have individuality. A tree, therefore, is often a symbol of personality” (para. 241). By examining the tree in nature, as symbol, and myth across many cultures, this paper extends the ceremonial act of story that finds its earthly rootedness in human image and language. The tree connects—with roots, trunk, branches, leaves, and vascular system of photosynthesis—the planes of the underworld, and the sky with the terrestrial realm. The renewal and transformation that takes place as Psyche seeds and grows us into the dirt, holds us steadfast with branches, and shifts with heliotropic spirit, compensates, like a basking balm, to heal the mind-body split between human and nature. KEYWORDS: Individuation, rebirth, renewal, tree, cosmic tree, Jung, Red Book, alchemy Siona van Dijk ABSTRACT: THE BURNING TIMES: Fatness, Fitness, and the Repressed Feminine / Body Fat is a necessary component of the human body, comprising between 18 to 24% of the average male body, 25 to 30% of the average female body, and making up 60% of the adult brain. In the United States today, however, fat is treated as anathema, and the violence of the language used to talk about it suggests a particularly charged complex: magazine articles, books, and fitness programs exhort us to "burn fat," "fight fat and win," "blast fat", "strip fat fast", and "fight fat now," while "the war on obesity" continues to make headlines.

50. List of abstracts from the Phoenix conference presenters Sunday, 29/6 AM In 1980, Marion Woodman (1980) published "a study of the agonies of fatness and its psychic and somatic causes" in the form of her first book, The Owl Was a Baker’s Daughter. (p. 7) Woodman's thesis is that, among women, obesity is an "all-too-tangible" manifestation of the "unconscious femininity" of women living in a male-oriented culture; based on this, she encourages fat women to "see her fatness symbolically," so that she might "'put it in the fire' in order to produce growth." (p. 42) Outside Woodman's work, however, there has been little published since in Jungian circles on the topic. My paper seeks to address both. In it, I argue that Woodman's locating the "problem" of obesity in the personal psychologies of particular obese women is misguided, if not outright damaging. Rather than assuming that the size of a woman's body is indicative of her relationship to her own femininity, I instead show how "non-conforming" female bodies can help expose certain western cultural complexes relating to fatness, fitness, and the embodiment of feminine identity. I look at how Woodman's own inattention to these complexes led her to pathologize fat women, rather than locate their "agonies" in cultural attitudes toward fat. Finally, I consider the ways these complexes are unconsciously reproduced through and within bodies of all sizes, and how they influence our understanding and interpretation of the archetypal feminine and the myths that recall it. KEYWORDS: women, weight, fatness, obesity