BarrettW., Death of the Soul, from Death to the Computer (Garden City, NY: Doubleday, 1986) p 107.
2.
StevensAnthony, Archetypes: A Natural History of the Self (New York: Quill, 1983), pp 224–225.
3.
Ibid, pp 226–227.
4.
StorrAnthony, Human Aggression (Antheum, 1968), pp 90–91.
5.
Ibid, p 91. With reference to animals of the same species, Storr writes that “when an animal attacks another of the same species, it is generally content to prove its superior strength without proceeding to maim or seriously injure its opponent. Except in the special circumstances of over-crowding or actual shortage of food, most intra-specific struggles are ritualized tests of strength. The defeated animal is allowed to retreat and is not pursued; the victor is satisfied with proof of status and with the demonstration that he can defend his family and territory.” With respect to predatory animals, he notes that “even animals which prey upon one another do not rejoice in cruelty for its own sake.” Ibid, pp 90–91.
6.
Ibid, p i.
7.
JungC.G., Two Essays on Analytical Psychology (New York and Cleveland: The World Publishing Company, 1971), p 76.
8.
von FranzMarie Louise, Shadow and Evil in Fairytales (Irving, Texas: Spring Publications, 1980), pp 5–6.
9.
Ibid, p 5.
10.
WhitmontEdward C., The Symbolic Quest (Princeton, New Jersey: Princeton University Press, 1969), p 160. For brief discussions of the development of the shadow, particularly as a stage of ego development in childhood, see ibid, pp 162–163, and von Franz, op cit; note 8, p. 6; briefly stated, the shadow initially develops as a child encounters personal, familial, educational, religious, social or cultural influences that results in the child repressing or failing to recognize certain parts of his or her personality. As a consequence, a dark or shadow side of the personality, consisting of personal qualities, behavior patterns, complexes and instinctual drives, is built up.
11.
For example, JungC.G., Memories, Dreams and Reflections (New York: Random House, 1973), pp 179–181.
12.
For examples of shadow contents personified as dream images, see Whitmont, op cit, note 10, pp 160–169.
13.
Accepting one's shadow does not mean that the shadow qualities or impulses should be taken literally and lived out indiscriminately, especially if it involves harm to oneself or to others. Jung urged great discretion in this regard, emphasizing the symbolic nature of the psyche's manifestations in dreams and other unconscious materials and, therefore, the need to recognize the essentially symbolic expression of the shadow in dreams. For a discussion of how the shadow contents of the personality should be related to, see Whitmont, op cit, note 10, pp 163–168.
14.
See JungC.G., Collected Works, vol 9, Part I (Princeton, New Jersey: Princeton University Press, 1968), par 456–488.
15.
As Whitmont explains, the shadow “becomes pathological only when we assume that we do not have it; because then it has us,” op cit, note 10, p. 168.
16.
Op cit, note 14, vol 8, par 409.
17.
Op cit, note 14, vol 9, part II, par 15 and vol 8, par 409.
18.
Op cit, note 11, p 144.
19.
Op cit, note 8, p 5.
20.
Op cit, note 14, vol 9, part II, par 14.
21.
Op cit, note 8, pp 7–8.
22.
Op cit, note 14, vol 9, part II, par 17.
23.
Op cit, note 14, vol 9, part II, par 126; and op cit, note 10, pp 165–166.
24.
Op cit, note 14, vol 9, part II, par 17.
25.
See Whitmont, op cit, note 10, p 166. For an extensive treatment of the subject of projection in Jungian psychology, see Marie Louise von Franz, Projection and Re-Collection in Jungian Psychology (La Salle and London: Open Court, 1980).
26.
von FranzMarie Louise, “Jung and Society,”In the Wake of Jung (London: Coventure Ltd, 1983), p 27.
27.
von Franz, op cit, note 8, p 9.
28.
Ibid, p 8.
29.
Op cit, note 26, pp 27–28.
30.
Op cit, note 14, vol 8, par 516.
31.
Ibid, par 519.
32.
See for example, op cit, note 14, vol 10, par 572–573; op cit, note 10, pp 163–164; and op cit, note 8, p. 9. For a further treatment of Jung's view of evil, see “Answer to Job”, op cit, note 14, vol II, par 553–758; and John Sanford, Evil, the Shadow Side of Reality (New York: Crossroad Publishing Co, 1981), pp 129–155.
33.
Op cit, note 14, vol 8, par 518.
34.
Op cit, note 10, p 168.
35.
Op cit, note 2, p 216.
36.
Ibid, p 227.
37.
These articles are reprinted in op cit, note 14, vol 10, par 371–487.
38.
Ibid, par 457.
39.
Ibid, par 466, 467, 429 and 445.
40.
For examples of dreams of Germans prior to and during the Second World War that reveal aspects of the shadow elements underlying Nazism, see AumullerAnneliese, “Dreams in Nazi Germany,”Psychological Perspectives, vol 9, no 1 (Spring 1978), pp 13–23; and George Czuczka, Imprints of the Future (Washington, DC and Zurich: Daimon, 1987), p 36.
41.
Op cit, note 14, vol 10, par 17.
42.
Ibid, note 14, vol 10, par 387.
43.
For a further discussion of Jung's theory of the archetypes, see pp 240–241infra..
44.
Op cit, note 14, vol 10, par 391.
45.
Ibid, par 373–375, 393.
46.
The historian Paul Johnson, describing this fundamental conflict in the German soul in terms of an East-West tension in German society after the First World War, with the East being identified with the longing of many Germans for a return to their spiritual roots and the West with modern civilization, has written: “These Easterners drew a fundamental distinction between ‘civilization’, which they defined as rootless, cosmopolitan, immoral, un-German, Western, materialistic and racially defiled; and ‘culture’, which was pure, national, German, spiritual and authentic. Civilization pulled Germany to the West, culture to the East. The real Germany was not part of the international civilization but a national race-culture of its own. When Germany responded to the pull of the West, it met disaster; when it pursued its destiny in the East, it fulfilled itself.” Modern Times (New York: Harper and Row, 1983), p 111. Johnson argues that the East-West division in German consciousness constitutes one of the central themes in modern history because of its direct impact on Germany's destiny and the critical role Germany has played in shaping the modern political world.
47.
Op cit, note 14, vol 10, par 475.
48.
Op cit, note 14, vol 10, par 389.
49.
Op cit, note 14, vol 10, par 385.
50.
Op cit, note 14, vol 8, par 428.
51.
Op cit, note 14, vol 8, par 410.
52.
Op cit, note 14, vol 13, par 52.
53.
Op cit, note 14, vol 10, par 474.
54.
Ibid, par 461.
55.
Jung noted that attempts were made by some groups to bring to consciousness the Wotan aspect of the German character, especially in the form of the Germanic religious movements in the 1920s and 1930s; ibid, par 397–398.
56.
Ibid, par 448.
57.
Ibid, par 417.
58.
Ibid, par 424.
59.
Ibid, par 416–427.
60.
Ibid, par 418. P.W. Martin observed: “Few things are more incredible in the history of humanity than the manner in which the German people cast the mantle of the hero-saviour upon Adolph Hitler. Yet such are the forces evoked that, in the course of twenty years, this sixth member of an obscure political party, meeting in a Munich beer-house, was within an ace of becoming the master of the world.” Experiment in Depth: A Study of the Work of Jung, Eliot and Toynbee (Boston: Routledge & Kegan Paul, 1978), p 108.
61.
Op cit, note 14, vol 10, par 419.
62.
Op cit, note 14, vol 10, par 454; and see also McGuireWilliamHullR.F.C. (editors), C.G. Jung Speaking (Princeton: Princeton University Press, 1977), p 118.
63.
Op cit, note 8, pp 8–9. The link Jung identified between the German shadow and the rise to power of Hitler and Nazism is not uncommon to other situations in which dictators and demagogues appear to foreigner as “psychic scarecrows” or worse, but cast a binding spell over large segments of their own populations and enjoy considerable popular support. When this occurs, one may expect to find implicated the collective shadow.
64.
Op cit, note 14, vol 10, par 416.
65.
von FranzMarie-LouiseHillmanJames, Jung's Typology (Dallas, TX: Spring Publications, Inc, 1984), p 111; and for a further discussion of inferior feeling, see ibid, pp 104–112.
66.
Op cit, note 14, vol 10, par 416; and C.G. Jung, op cit, note 62, pp 118–123.
67.
Op cit, note 14, vol 10, par 423.
68.
Op cit, note 14, vol 10, par 434.
69.
Op cit, note 14, vol 10, par 439.
70.
Op cit, note 14, vol 10, par 376–383; and vol 11, par 44.
71.
Op cit, note 14, vol 11, par 44.
72.
Op cit, note 14, vol 8, par 359.
73.
Op cit, note 14, vol 10, par 432–439.
74.
Ibid, par 432.
75.
Ibid, par 447.
76.
Op cit, note 14, vol 11, par 44.
77.
Op cit, note 14, vol 10, par 449.
78.
See OdajynkVolodymyr W., Jung and Politics (New York: Harper and Row, 1976), pp 121–122; and for a further discussion of Jung's analysis of the German situation under Hitler, see ibid, pp 86–108.
79.
Op cit, note 14, vol 8, par 594.
80.
Op cit, note 14, vol 10, par 448.
81.
Op cit, note 14, vol 10, par 440.
82.
Reprinted in op cit, note 14, vol 10, par 488–588.
83.
Ibid, par 488.
84.
Op cit, note 14, vol 9, part II, par 126.
85.
For Jung's view on the relationship between instinct and the unconscious, see op cit, note 14, vol 8, par 263–282, 371–442; and op cit, note 2, pp 1–78.
86.
Op cit, note 14, vol 10, p 544.
87.
Ibid, p 582.
88.
For example, see SanfordJohn, op cit, note 32, p 60–61. “War not only gives us an opportunity to project our shadow onto the enemy; it virtually requires us to do this, since a human being can only be brought to kill another human being when he has depersonalized that person.” Ibid, p 61.
89.
Op cit, note 14, vol 10, par 516.
90.
Op cit, note 14, vol 8, par 517.
91.
Op cit, note 14, vol 10, par 520–524.
92.
Op cit, note 14, vol 10, par 523.
93.
Martin, op cit, note 60, pp 194–198; and op cit, note 8, p 5.
94.
Op cit, note 2, p 279.
95.
Ibid, p 278.
96.
See HomansPeter, Jung in Context (Chicago: University of Chicago Press, 1979), pp 178–181.
97.
Remarks by political leaders often reveal the projection of evil onto political and ideological adversaries. In recent years, for example, one finds Khomeini identifying the United States as the source of evil in the world, the Argentine nation vilifying Prime Minister Thatcher as diabolical during the Falklands/Malvinas war, and President Reagan characterizing the Soviet Union as an evil empire. Such statements could be dismissed as merely political rhetoric if they did not reveal that some world leaders and, in certain cases, entire nations may be caught in the grip of the collective shadow personified as archetypal evil.
98.
Op cit, note 8, p 9.
99.
Op cit, note 14, vol 9, part II, par 19.
100.
Op cit, note 14, vol 10, par 573.
101.
Ibid, par 559.
102.
Op cit, note 14, vol 9, part II, par 126.
103.
Ibid, par 572.
104.
Op cit, note 14, vol 9, part I, par 116–117, vol 9, Part II, 376, 380, 391, 411; and vol 8, par 278, 471.
105.
Op cit, note 14, vol 10, par 575.
106.
HannahBarbara, Encounters with the Soul (Santa Monica, CA: Sigo Press, 1981), p 8.
107.
Op cit, note 14, vol 10, par 527; vol 9, part I, par 118; and vol 8, par 369.
108.
The Bible, John, Chapter 3, verses 1–10.
109.
Op cit, note 14, vol 5, par 332–337.
110.
JungC.G., Modern Man in Search for a Soul (New York: Harcourt, Brace & World, Inc, 1933), p 123.
111.
Ibid, p 121.
112.
Op cit, note 14, vol 8, par 516.
113.
Op cit, note 14, vol 10, par 315.
114.
Op cit, note 14, vol 8, par 406; and vol 10, par 544.
115.
HillmanJames, Loose Ends (Dallas, TX: Spring Publications, 1975), p 142.
116.
Op cit, note 14, vol 18, par 1228.
117.
Op cit, note 14, vol 8, par 270; and op cit, note 2, pp 1–78, in which the author aruges that Jung's theory of the archetypes constitutes a common basis for both depth psychology and ethnology.
118.
Op cit, note 26, p 26.
119.
HillmanJames, Archetypal Psychology (Dallas, TX: Spring Publications, 1983), p 1.
120.
Op cit, note 14, vol 8, par 417–420, 369. Whitmont views Jung's later formulation of the notion of archetype as analogous to field theory in modern physics. “What Jung calls the objective psyche may be likened to an encompassing energy stratum from which arise varying field activities discernible to the experienced observer through the patternings of image, emotion and drive configurations. These psychic field expressions Jung has called complexes and archetypes of the objective psyche,” op cit, note 10, p 42. See also Robert Avens, Imagination is Reality (Dallas, TX: Spring Publications, 1980), p 43, n 41;.
121.
Op cit, note 14, vol 8, par 342; and von Franz, op cit, note 25, pp 53–76.
122.
Op cit, note 14, vol 8, par 427.
123.
Ibid..
124.
EdingerEdward, Ego and Archetype (New York: Penguin Books, 1972), p 64.
125.
Ibid, p 68.
126.
Op cit, note 14, vol 8, par 426–427.
127.
Ibid, par 426.
128.
Ibid, par 405.
129.
HillmanJames, Re-visioning Psychology (New York: Harper and Row, 1985), p 119.
130.
HillmanJames, Psychological Fantasies in Transportation Problems (Irving, Texas: The Center for Civil Leadership, University of Dallas, 1979), p 1.
131.
Franz VonC.G. Jung: His Myth in Our Time (Boston: Little Brown, 1975), p 265.
132.
Ibid, pp 258–259.
133.
Martin, op cit, note 60, pp 194–195.
134.
Ibid, p 95, and se op cit, note 26, pp 35–36.
135.
Martin, op cit, note 60, p 195.
136.
Op cit, note 26, p 38.
137.
Washington Post, October 1, 1984, p B1.
138.
HillmanJames, Inter Views (New York: Harper and Row, 1984), p 142.
139.
Ibid., pp 142–143.
140.
Op cit, note 14, vol 10, par 558.
141.
Hillman, Re-visioning Psychology (New York: Harper and Row, 1975), pp 115–164.
142.
JafféAniela, Jung's Last Years (Dallas, TX: Spring Publications, 1984), p 171.
