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1987-1997……Doctor of Philosophy.  Updated thesis Focus:  “The archetypal psychology of psyche’s soulfully related and culturally gendered birthright of distinction in ‘wholeness’ over time.”  Comparative ritual amplification of a paradoxically informing, intrapsychic ritualized process of dream analysis dialogue with a man’s and a woman’s unknown and undifferentiated archetypally inherited pattern of a projected mythic-body shadow of cultural birthright “in love” with a longing for transcendent healing reconciliation and transformation in “wholeness.”

As will be amplified through archetypally patterned imaginally ritualized motifs of cross-cultural rites of passage and healing traditions, that imaginal libidinal hermaphroditic projection is the foundational imaginal basis and applied praxis of discriminating re-embodied modern dream analysis dialogue with psyche’s numina of transferred phenomena in love and longing for “wholeness.”  That amplification will document what Jung refers to as the archetypal numinous shadow of psyche’s autonomous projection as “anima” in a potential differentiated and re-embodied original whole man, and “animus” in a potential differentiated and re-embodied original whole woman.  Those supreme symbolic “parental/governing” opposites of four elements embody an unknown numinous ritual image of culturally gendered  birthright and distinction in “wholeness” that are transformed into the “child archetype” of a “third new possibility” in that “wholeness” over time.  That “wholeness” is the foundational ethical sustainable basis of individuational, relational, cultural, geopoliticized development.

As comparative ritual documentation, and its geopoliticized elimination will amplify, “modern” literal one-sided ego is ignorant of psyche’s ancestral dreaming body of innate longing for transcendent healing reconciliation and transformation into wholeness.  That “wholeness” is not assumed conscious by virtue of literal cultural birthright, or “eliminated” by “superior totalitarian nuclear defensive ignorance” in “straightened white jackets” of “vertical linear thinking.”  It was for that reason that rites of passage and shamanic, Aboriginal, Native American, Tantric, alchemic et al Gnostic traditions of healing reconciliation were transliterated over time by “our” “forgotten” “first ancestral parents” into an internalized ritual dream analysis dialogue with psyche’s oppressed, repressed, suppressed, depressed, rejected and projected geopoliticized numinous dreaming-body shadow of libidinal imaginal projection(s) of “wholeness.”   Those projections are the paradoxically informing, intrapsychic imaginal, numinous emotional ritual basis of modern Western, white “dream analysis” of the “transference phenomena” that cannot reduce its “child” to a “numerically coded” “tabula rasa” stripped of its culturally gendered one-sided historic shadow of “final solution” “treatment,” or its autonomous mythic dreaming-body shadow that calls forth that “geopoliticized relational transference” in the first place.

As amplified and revealed through extensive cross-cultural ritual examples of psyche’s “all pervasive” “etiologic dreaming-body” of undifferentiated “mythic parental/governing/child projections” into “geopoliticized oneness”; archetypally patterned, exemplary paradigmatic centering structures of imaginally ritualized motifs of “circumambulation,” “symbolic marriage,” “dissolution,” “purification,” “discriminating re-embodiment,” and “new birth,” can be generally outlined, paradoxically extracted, and re-applied as a spiritual/soulful totemic helping hand.  That “helping hand” is itself transformed in part into a differentiated and re-embodied praxis of dream analysis dialogue with psyche’s “differences” as an internalized “cultural hero’s” and “heroine’s quest” of longed for transcendent healing reconciliation and transformation in love with “wholeness” “in time,” “over time,” and “out of time.”  Through a discriminating ritualized, artistic, paradoxically informing, intrapsychic process of individual dream analysis dialogue with psyche’s identified, personified, differentiated and internalized projected mythic parental/governing/child opposite shadow of undifferentiated “wholeness”; egos one-sided, historically inculcated ignorance of incestualized, geopoliticized, “false flag gender violence” of “full spectrum, mate blaming, democratic, Western, white, male dominance”; that analytic dialogue is experientially understood as a “Therapy of Culture”; the ethos of “our” “constitutional democracy”; and sustainable development of “our” individuational, relational, emotional, intellectual soulful cultural development(s).  That objectively and subjectively soulfully related and culturally gendered distinct development is psychologically understood as the praxis of a daily living art in dialogue with psyche’s archetypal autonomous, numinous emotional, libidinal hermaphroditic feminine shadow of symbolic difference in a differentiated and re-embodied original whole individual man; and psyche’s archetypal autonomous, numinous emotional, libidinal hermaphroditic masculine shadow of symbolic difference in a differentiated and re-embodied original whole individual woman that are paradoxically soulfully related and distinct “at once” “in-love” with “wholeness” that cannot be “eliminated” from the equation of “human relationship(s).”

As amplified through the transmogrified “mental health systems” of men’s and woman’s archetypally patterned, ritualized, dreaming-bodies of projected, paradoxically soulfully related co-creation mythos stories of gendered distinction in “transcendent unity” dreamed forward over time; it is finally not a matter of “eliminating” psyche’s archetypal autonomous ancestral shadow of highly complex, paradoxical, soulfully related difference(s) in “wholeness” with more undifferentiated Western white, “eugenically modifying,” patristic/patriarchal, Zionist/Christian, “colonizing,” “enslaving,” “numerically coded,” “final solution,” “mental health treatment paradigms”; their myopic, causal reductive, one-sided, historically disinforming, geopoliticized “isms”; their “double-binding” “blaming the victim(s)” “medical models” of “military industrial complexity,” stripped of culturally gendered history and psyche’s  projected, disembodied mythic dreaming-body shadow of “cultural birthright” in “wholeness”; their inculcated “parental/governing/child human trafficking” of “full spectrum incestualizing dominance”; and their “never-to-be-questioned,” “investigated” and “silenced” “symptoms” of “whole autoimmune bio and eco systems of dis-ease in pandemic revolt” created by those inculcated paradigms of “false flag gender violence” in the first place NOT of egos own making.  We have seen and experienced enough of the curse of that one-sidedness.  It is rather a matter of how to live with a consciously differentiated and re-embodied realization of psyche’s  archetypal feminine and masculine cultural shadows in a whole individual man and woman respectively without repeating a “silenced concentration camp ethic” of “fake news” “as if” it is not happening; “as if” it never happened; “as if” there is nothing to talk about; “as if” there is nothing that can be done on the way to “concert reservations” in “Toyland”

What Western, white, culturally gendered, one-sided, Zionist/Christian development has done and is doing to indigenous peoples and the Earth it has done and is doing to psyche’s indigenous soulful roots in its whole bio and eco systems of autoimmunity in “pandemic revolt” in a “Criminalized State” of “cultural suicide.”  For its little part psyche first reveals to ego what is out of balance in its whole psychic system through the compensatory function of its autonomous dreaming body of projected numina that is not assumed conscious by virtue of cultural birthright, relationship, or “eliminated” by superior, ignorant, nuclear defense.

Akamai University, Hilo, Hawaii.  Mentor: Dr. Marcia Herndon, Ethnomusicologist.  Copyright protected by Library of Congress, 7/28/99.

1978-1980……Masters in Social Work. Comparative Theory, Process, and Praxis Analysis of Advocacy, Education and Empowerment of Deinstutionalized Mental Patients from Pilgrim State Hospital into the Community that was based on the work of Paulo Freire’s Pedagogy of the Oppressed.  SUNY @ Stony Brook, NY. Copywright 5/9/1980 by SUNY @ Stony Brook, NY.

1973-1976……Bachelor of Arts. Major: Humanities, Child Psychology, Social Work. University of Minnesota, Mpls. MN.

1971-1973……Liberal Arts.  Dean’s List.  Polk Junior College, Winter Haven, FL.


2017-1997……Psychotherapist – Private Practice. Domestic / International.

1996-1994……Psychotherapist –  Elderly. NY Service Program for Older People. Cross cultural, mixed gender.  NYC.

1996-1982……Personal Jungian Analysis – NYC.

1996-1985……Psychotherapist – Adult, Private Practice, White, Mixed Gender.  Pt. Washington, NY.

1984…………..Psychotherapist – Adolescent. North Shore Child Guidance.  White, male.  Manhasset, NY.

1983…………..Consultant – Adolescent. Independent Diagnostic Educational Associates.  Cross-cultural, mixed gender. Five Boroughs of NY.

1983……………Senior Case Manager – Adult. Fordham Tremont Community Mental Health Center.  Black, mixed gender.  South Bronx, NY.

1982…………….Intake Social Worker – Children/Adolescents. Child Protection, Division of Youth and Family Services. Cross-cultural, mixed gender.  North Bergen, NJ.

1981-1978……..Case Manager – Adult/Elderly.  Mental Health Project.  Advocacy, education, case management of patients “dumped” from Pilgrim State Hospital into the community.  Cross-cultural, mixed gender. SUNY @ Stony Brook, NY.

1978-1976………Special Health Counselor – Elderly. Advocacy and education.  Cross-cultural, mixed gender. Abbott Northwestern Hospital, Mpls., MN.

1975…………….Therapist/Houseparent – Adolescent. Cross-cultural, mixed gender.  Downs Syndrome, Autism, CP, et al.  Muriel Humphrey Group Homes, Eden Prairie, MN.

1974-1978……..Jungian Analysis – Mpls., MN.

1974…………….Therapist – Child/Adolescent/Adult. Community University Health Care Center. , Cross-cultural, mixed gender. University of Minnesota, Mpls, MN.

1973…………….Phone Counselor Crisis Intervention – (FT), Adolescent/Adult. Cross-cultural, mixed gender, St. Paul, MN.


1981-2017…….New York State Licensed Masters of Social Work (LMSW).


1987…………….Analytical Psychology Club Bulletin (Dec.), New York, NY.


1987-1990……..C.G.Jung Analytical Psychology Club by Appointment

2017…………….C.G. Jung Foundation, NYC. On and off member since 80’s.

2001-2017……..Center for Research on Globalization

2017…………….The Corbett Report; Open Source Intelligence News

2017…………….NewsBud; Where Media Integrity Matters

2017…………….YouPic: Photography,  Göteborg, Sweden   


1995……………..Brattleboro, VT.

2010, 2011………Brookings, SD





The Archetypal Psychology of Masculinity

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_________Psychological Aspects of the Kore   

_________Carl Jung The Wisdom of The Dream Vol 1 A Life of Dreams

_________Carl Jung The Wisdom of The Dream Vol 2 Inheritance of Dreams

_________Carl Jung The Wisdom of The Dream Vol 3 A World of Dreams

_________The importance of dreams (Carl Jung) [Part I]

_________The importance of dreams (Carl Jung) [Part II]

_________Introduction to Carl Jung – Individuation, the Persona, the Shadow, and the Self

_________Introduction to Carl Jung – The Psyche, Archetypes and the Collective Unconscious

_________Transference and Archetypes

_________What are the Archetypes?

_________ Animus-Anima in Jungian Psychology

_________What is the Individuation Process?

_________Carl Jung and the Shadow: Integrating the Hidden Power of Your Dark Side

_________ Accepting the Darkness of Self and Others

_________ Anima Projection

_________Modern Man in Search of a Soul 1-11

Jung’s Rosarium images

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Lao TzuTao Te Ching

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_____________(2006) Life

_____________(2010) A Child is Born



_____________Fetal Development; The winning sperm

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______________________(1970)  The Manufacture of Madness

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The Archetypal Psychology of Native American Healing Traditions, Culture, and Worldview

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Italian languageItalian is a Romance language spoken by about 60 million people in Italy, and by a total of around 70 million in the world. In Switzerland, Italian is one of four official languages. It is also the official language of San Marino, as well as the primary language of Vatican City…Erdoes, Richard, Ortiz, Alfonso (1984) American Indian Myths and Legends.  New York: Pantheon Books.

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American Holocaust of Native American Indians (FULL Documentary) 

Wounded Knee Massacre 1890 and 1970s A.I.M.

Our Spirits Don’t Speak English: Indian Boarding School 

Kill the Indian, Save the Man

Assassination of a Culture (Indian Boarding Schools)


The Archetypal Psychology of Sociology, Economics and Mental Health

Alexey V. Yablokov and Vassily B. Nesterenko and Alexey V. Nesterenko – Chernobyl: The Consequences of the Catastrophe for People and the


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___________________(2012)  Towards a World War III Scenario,

___________________(2012)  The Toronto Hearings on 9/11: Uncovering Ten Years of Deception  Press for Truth

___________________(2010)  Superpower,

___________________(2003)  The  Globalization of Poverty and the New World Order.

___________________(2005)  America’s War on Terrorism











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Engdahl, William F. (2016) The Lost Hegemon; Whom the Gods Would Destroy

________________(2013) (GMO) F. William Engdahl Vatican lecture on “Seed’s of Destruction”   file:///C:/Users/Owner/Downloads/Newsletter_26_House_of_Frankenstein_GMO_Salmon.pdf

________________(2011) A Century of War: : Anglo-American Oil Politics and the New World Order

________________(2010) Gods of Money: Wall Street and the Death of the American Century

________________(2007) Seeds of Destruction: The Diabolical World of Genetic Manipulation

________________(2007) Seeds of Destruction: Hidden Agenda of Genetic Manipulation  file:///C:/Users/Owner/Downloads/Newsletter_26_House_of_Frankenstein_GMO_Salmon.pdf

________________(2009) Full Spectrum Dominance: Totalitarian Democracy in the New World Order.  Review by Stephen Lendman

Engels, Fredrich The Origin of the Family, Private Property, and the State: in the light of the researches of Lewis H. Morgan. Cf. link below:,_Private_Property_and_the_State

_________________(1896) Revolution and Counter-Revolution in Germany

Epstein, Samuel (1978) The Politics of Cancer San Francisco: Sierra Club.’spage.html

_________________(1998) The Politics of Cancer Revisited. East Ridge Press.

Flusser, Vilém (May 12, 1920 – November 27, 1991) Born in Prague

Foucault, Michel (1961) History of Madness.

Freire, Paulo (1970) Pedagogy of the Oppressed

_____________(1973) Education for a Critical Consciousness. New York: Continuum Press.

Gasper, Phil (2013) Karl Marx, Radical Environmentalist: An Ecological Critique of Capitalism__________

Gofman, John W. (1979) An Irreverent Illustrated View of Nuclear Power. San Francisco, CA: Committee for Nuclear Responsibility.

Goffman, Irving (1961) Asylums: Essays on The Social Situation of Mental Patients and Other Inmates. New York: Doubleday &  Co., Inc.

Gurdjieff, George

Haley, Alex (1976) Roots. New York: Doubleday & Co., Inc.

Harrington, Michael (1962) The Other America: Poverty in the United States. New York: Penguin Books.

Hegel, Friedrich

Heinrich Himmler,

Hood, Lois and Fred Newman (1979) The Practice of Method – An Introduction to the Foundation of Social Therapy. New York: The New York Institute for Social Therapy and Research.

Jensen, Arthur R (1969) Racism and Eugenics

Johnson, Allen (1997) The Gender Knot: Unraveling Our Patriarchal Legacy. Philadelphia: Temple University Press.

Joint Commission on Mental Illness and Health (1961) Action for Mental Health. New York: Basic Books Inc.

King, Martin Lurther  A Testament  of Hope; The Essential Writings and Speeches of Martin Luther King, Jr.

Kirby, Peter Chemtrails Exposed: A New Manhattan Project

Kolko, Gabriel (1962) Wealth and Power in America: An Analysis of Social Class and Income Distribution. New York: Praeger Publishers.

Kuhn, Thomas S. (1962) The Structure of Scientific Revolutions. Chicago, ILL: University of Chicago Press.

Laing, R.D. (1967) The Politics of Experience. New York: Ballantene Books Inc. 

Lendman, Stephen  Flashpoint in Ukraine: US Drive for Hegemony Risks WW III,, 

Malcolm X

Laibow, Rima E. and General Bert:

Liebow, Elliot (1967) Tally’s Corner. Boston, MA: Little Brown & Co., Inc.

Marcuse, Herbert (1978)The Aesthetic Dimension

_______________(1964) One-Dimensional Man. Boston, MA: Beacon Press.

_______________(1955) Eros and Civilization

Marshall, Andrew Gavin Part 1 The Global Political Awakening and the New World Order

____________________Part 2 Revolution and Repression in America

____________________Part 3 New Eugenics and the Rise of the Global Scientific Dictatorship

Mechanic, David (1962) “Some Factors in Identifying and Defining Mental Illness,” Mental Hygiene. 46:66-74.

Mills, C. Wright (1959) The Sociological Imagination. New York: Oxford University Press.,

Morgan, Lewis H. Ancient Society. (1877)

New York State Department of Mental Hygiene, Office of Mental Health (1978) Appropriate Community Placement and Support Phase I: Five Year Mental Health Plan.

Paine, Thomas “Collected Writings : Common Sense / The Crisis / Rights of Man / The Age of Reason / Pamphlets, Articles, and Letters,” (Library of America).

Perrucci, Robert (1974) Circle of Madness – On Being Insane and Institutionalized in America. Englewood Cliffs, NJ: Prentice-Hall Inc.

Pilger, John Sydney Peace Prize Citation:  The War You Don’t See of FormBottom of Form

Rose, Stephen M. (1979) Deciphering Deinstitutionalization: Complexities in Policy and Program Analysis.  SUNY@ Stony Brook, NY.

______________(1978) Sayville Project Community Support Systems – Phase I Proposal. SUNY@ Stony Brook, NY.

______________(1978) The Sayville Project Community Support Systems Program: Our Views of the SSI Energy Supplement Plan.  SUNY@ Stony Brook, NY.

Rosenhan, D.L. (1973) “On Being Sane in Insane Places.” Science.  179:250-257.

Rothman, David (1971) The Discovery of the Asylum: Social Order and Disorder in the New Republic. Boston, MA: Little, Brown and Co.

Rush, Benjamin  – “Father of American Psychiatry”

Ryan, William (1971) Blaming the Victim. New York: Random House, Inc.

Schatzman, Leonard – Strauss, Anselm L. (1973)  Field Research; Strategies for a Natural Sociology. New Jersey: Prentice-Hall, Inc.

Scheff, Thomas (1963) “The Role of the Mentally Ill and the Dynamics of Mental Disorder: A Research Framework.” Sociometery. 26:436-453.

Schneidman, Edwin S. (1973) Deaths of Man.  Maryland: Penguin Books.

Scot, Peter Dale The Road to 9/11: Wealth, Empire, and the Future of America, The War Conspiracy: JFK, 9/11, and the Deep Politics of War et al.

Scull, Andrew (1977) Decarceration: Community Treatment and the Deviant: A Radical View. Englewood Cliffs, NJ: Prentice Hall, Inc.

Sennett, Richard and Cobb, Jonathan (1972) The Hidden Injuries of Class. New York: Random House, Inc.

Siegler, Miriam – Humphrey, Osmond  (1974) Models of Madness, Models of Medicine. New York: MacMillan Publishing Co.

Siegler, Miriam – Humphrey, Osmond – Harriet, Mann (1969) “Laing’s Models of Madness.” R.D. Laing and Anti-Psychiatry.  New York: Harper and Row.

Skinner, BF

Smith, Jeffrey M. Genetic Roulette

Snodgrass, Jon (1977) A Book of Readings for Men Against Sexism. Albion, CA: Times Change Press.

Snow, Keith Harmon – Nuclear Apocalypse in Japan Lifting the Veil of…Cover-up

Spiegelman, Art (1986) Maus. New York: Random House, Inc.

Steiner, Jean-Francois (1966) Treblinka. New York: Simon & Schuster.

Stannard, David E. (1975) Death In America. University of Pennsylvania Press.

Szasz, Thomas (1961) The Myth of Mental Illness

Tarply, Webster Griffin (1992) George Bush: The Unauthorized Biography, “a masterpiece of research which is still a must read.’”

Tesla, Nikola

Watzlawick, Paul – Beavin, Janet – Jackson, Don (1967) Pragmatics of Human Communication – A Study of Interactional Patterns, Pathologies, and Paradoxes. New York: W.W. Norton and Company Inc.

Wazel, Elie  (1982) Night.  Bantam Books.

Wicker, Tom (1968) The Kerner Report: What Happened? Why Did It Happen? What Can Be Done? Report of the National Advisory Commission

on Civil Disorders. New York: E. P. Dutton & Co.

Wigington, Dane

Williams, Charles (1911) Demonical Obsession and Possession As Causes of Insanity. London.

Williams, William A. (1961) The Countours of American History. New York: New Viewpoints.

Willias, James H. (1976) Clinical Psychiatry. Oxford, England: Blackwell Scientific Publications.

Wolpert, Julian – Wolpert, Eileen R. (1974) The Relocation of Released Mental hospital Patients into Residential Communities. Princeton: Princeton University.


The Archetypal Psychology of Humanities

Amdur, Richard (1990) Goldameir: A Leader in Peace and War. New York: Fawcett Columbine.

Baldwin, James (1953) Go Tell It on the Mountain. New York: Dell Publishing Co., Inc.

Blake, William (1972) William Blake. Normal, ILL: Illinois State University.

Boll, Heinrich (1965) The Clown. New York: McGraw-Hill.

Brunner, John (2003) The Sheep Look Up.  BenBella Books; First Trade Paper Edition.

Caddy, Eileen (1976) The Spirit of Findhorn. New York: Harper & Row, Publishers.

Champigneulle, Bernard (1967) Rodin. London: Thames & Hudson.

Chaplin, Charles (1964) Autobiography. New York: Simon and Schuster.

Crone, Rainer and Salzmann, Siegfried (1992) Rodin; Eros and Creativity. Dis. in US by te Neuus Publishing Co., NY, NY.

DeVoto, Bernard (1938) Mark Twain, Letters from the Earth. New York: Harper & Row, Publishers.

Douglass, Fredrick (1968) Self Narrative of the Life of Fredrick Douglass, An American Slave. New York: The New American Library, Inc.

Dubos, Rene (1968) So Human an Animal. New York: Charles Scribner’s Son’s.

Eliot, T.S. (1930) The Waste Land and Other Poems. Orlando, FL: Harcourt Brace Jovanovich, Publishers.
__________(1943) Four Quartets. Orlando, FL: Harcourt Brace Jovanovich, Publishers.

Gibran, Kahil The Prophet   http://www,

Grass, Gunter (1964) The Tin Drum. New York: Random House, Inc.

Groenewegen-Frankfort, H.A. & Ashmole, Bernard (ISBN 0-13-047001-5) Art of the Ancient World. Englewood Cliffs, NJ: Prentice Hall, Inc.

Hemingway, Ernest (1964) A Moveable Feast. New York: Charles Scribner’s Son’s.

Hesse, Herman (1965) Demian. New York: Bantam Books, Inc.

________________(1951) Siddhartha. NewYork: Bantam Books, Inc.

________________(1963) Steppenwolf. New York: Bantam Books, Inc.

________________(1968) Narcissus and Goldmund. New York: Bantam Books, Inc.

________________(1969) Magister Ludi. New York: Bantam Books, Inc.

Hollingdale, R.J. (1961) Thus Spoke Zarathustra; A Book for Everyone and No-one. New York: Viking Penguin, Inc.

Huxley, Aldous (1932) Brave New World. New York: Harper & Row, Publishers.
_____________(1976) Island. London: Grafton Books.

Irving, Washington (1962) Ichabod Crane; New York: Washington Square Press.

Kafka, Franz, (1961) The Penal Colony. New York: Schocken Books. Inc.

Kalina, Jerzy “Passage”

Kaufmann, Walter (1961) Goethe’s Faust. New York: Doubleday and Co., Inc.

Kermode, Frank & Hollander, John (1973) The Oxford Anthology of English Literature. New York: Oxford University Press.

London, Jack (1900) Best Short Stories of Jack London. Garden City, NY: Garden City Books.

Martinit, Alberto (1978) Van Gogh. New York: Avenel Books.

Melville, Herman (1972) Moby Dick. New York: Viking Penguin Inc.

Moyne, John and Coleman Barks (1984) Open Secret: Versions of Rumi. Putney, VT: Threshold Books.

Nasrallah, Ibrahim (2004) “Bism Al Um Wal Ibn” (In the Name of the Mother and Son) Part of a volume called “Shajari A’la” (My Trees Are Higher) and was published in 1999 in the Country of Jordan.

Orwell, George (1949) 1984. New York: Harcourt, Brace and Company, Inc.

Plato “Timaeus,”

______”Allegory of the Cave,”

Pen-Centre German Democratic Republic (1970) Cross-Section Anthology. New York: Adler’s Foreign Books, Inc.

Powys, John (1967) The Glastonbury Romance. New York: The Overlook Press.

Randall, Dudley (1971) The Black Poets. New York: Bantam Books.

Rubin, William (1980) Pablo Picasso, A Retrospective. New York: The Museum of Modern Art, New York.


Serrano, Miguel (1966) C.G. Jung & Hermann Hesse; A Record of Two Friendships. London: Watkins Publishing.

Toomer, Jean (1975) Cane. New York: Liveright.

Vonnegut, Kurt (1979) Jailbird. New York: Delacorte Press.

_____________ (1981) Palm Sunday. New York: Dell Publishing Co., Inc.

_____________(1963) Cats Cradle.

Washington, Booker T., Dubois, William E.B., Johnson, James Weldon (1965) Three Negro Classics. New York: Avon Books.

Wright, Richard (1940) Native Son. New York: Harper & Row, Publishers.

Zamyatin, Yevgeny “We”


The Archetypal Psychology of Feminine Psychology

Allen, Paula Gunn (1986) The Sacred Hoop: Reclaiming the Feminine in American Indian Tradition. Boston, MA: Beacon Press.
_______________ (1981) Star Child. Marvin, SD: Blue Cloud Quaterly.
_______________ (1981) A Cannon Between My Legs. New York: Strawberry Press.

Angelou, Maya (1978) Phenomenal Woman. New York: Random House, Inc.
_____________(1986) Poems. New York: Bantam Books.
_____________(1987) Now Sheba Sings the Song. New York: E.P. Dutton

Baker, Carolyn (1994) Reclaiming The Dark Feminine, New Falcon Publications.

Berkowits, Belinda and Goodman, Felicitas D. (1988) Ecstatic Trance. Santa Fe, NM: The Cuyamungue Institute.

Bertell, Rosalie (2002) Planet Earth: The Latest Weapon of War – A Critical Study Into The Military and The Environment. CA: Women’s Press.

_______________(1985) No Immediate Danger: Prognosis of a Radioactive Earth. CA: Women’s Press.  More info on Bertell at end of Bibliography

_______________“Planet Earth. The Latest Weapon of War.” Excellent review of Dr Bertell’s Scientific Contributions on Environmental Warfare by Prof Claudia von Werlhof




_____________Films on Depleted Uranium, Make Visible What is Happening, Chemtrails

_____________Make Visible What Is Happening –  3-part video

_____________Planet Earth, the Latest Weapon of War 

_____________Background on the HAARP Project

_____________The Earth as a Weapon in 21st Century of Wars by Rahab S Hawa – Review of Bertell’s work

_____________ International Expert on Radiation, Sister of the Grey Nuns

_____________ Biographical Sketch: Rosalie Bertell

_____________ Anti-nuclear nun – Environmental Epidemiologist


_____________Dr. Rosalie Bertell, Grey Nun of  the Sacred Heart 

_____________Remembering Rosalie Bertell  Author, Distinguished Scientist, Environmental Activist.  

_____________Future of the Planet Earth

_____________Planet Earth the Latest Weapon of War

Bolen, Jean Shinoda (2003) Crones Don’t Whine; Concentrated Wisdom for Juicy Women, Wheel/Weiser.

Caddy, Eileen (1976) The Spirit of Findhorn. New York: Harper & Row, Publishers.

Carson, Rachael (1962) Silent Spring. Mariner Books; 40th Annv edition (October 22, 2002)

Corbett, Nancy Qualls The Sacred Prostitute: Eternal Aspect of the Feminine.

Cowan, Lyn (1982) Masochism: A Jungian View. Dallas, TX: Spring Publications, Inc.

Crawford, Marion Ayton (1951) Balzac: Old Goriot. New York: Penguin Books.

Daly, Mary (1978) Gyn-Ecology: The Meta-ethics of Radical Feminism. Boston: Beacon Press.

DeBeauvoir, Simone (1970) The Coming of Age. New York: Warner Books, Inc.

Dinesen’s Isak (1937, 1985) Out of Africa; Images of the Wild Continent from the Writer’s Life and Words.  San Fran: Sierra Club.

DuBois, Page (1988) Sowing the Body: Psychoanalysis and Ancient Representations of Women.

Duff, Kat (1993) The Alchemy Of Illness, Random House.

Edmonds, Sibel “Classified Woman”/ “The Lone Gladio”

Engels, Mary-louise (2005) Rosalie Bertelll: Scientist, Eco-Feminist, Visionary (Women Who Rock). CA: Women’s Press.

Estes, Clarissa Pinkola (1992) Women Who Run with the Wolves. New York: Random House, Inc.

Farber, Leslie H. (1966) “Schrizophrenia and the Mad Psychotherapist.” The Way of the Will. New York: Basic Books.

Ferguson, Marilyn (1980) The Acquarian Conspiracy. Los Angles, CA: J.B. Tarlher, Inc.

Freeland, Elana Under An Ionized Sky: From Chemtrails to Space Fence Lockdown  

Frey-Rohn, Liliane (1984) Friedrich Nietzsche: A Psychological Approach to His Life and Work. Einsiedeln, Switzerland: Daimon Verlag.

Frisbie, Charlotte J. and Farber, Claire R. (1980) Southwestern Indian Ritual Drama: Singing for Life; the Mescalero Apache Girls Puberty Ceremony. Albuquerque, NM: University of New Mexico Press.

Garber, Majorie and Nancy J. Vickers (2001) The Medusa Reader.

Garcia, Deborah Koons (2004) The Future of Food.,

Symphony of the Soil

George, Demetra (1992) Mysteries of The Dark Moon: Healing Power of The Dark Goddess.  New York: Harper Collins Publishers.

Gimbutas, Marija, The Living Goddesses (Berkeley: University of California Press, 2001)

Giovanni, Nikki (1975) The Women and the Men. New York: William Morrow & Co., Inc.

Goldberg, Phyllis and Ann Green (1980) “Mental Illness: What is it?”  Matter Over Mind. 3:1-8

Goldman, Emma

Greene, Liz (1978) Relating: An Astrological Guide to Living with Others on a Small Planet. York Beach, ME: Samuel Weiser, Inc.

Halifax, Joan (1982) Shaman: The Wounded Healer. London: Thames & Hudson, Ltd.*Version*=1&*entries*=0

Harding, Esther (1971) Women’s Mysteries: Ancient and Modern, New York, G.P. Puttnam Sons.

_____________(1990) The Way of All Women. AC.G. Foundation Book, Shambhala Publications, Inc. MA

_____________(1973) Psychic Energy: Its Sources and Goal. Princeton, NJ: Princeton University Press.

_____________(1973) I and The “Not-I:” A Study of the Development of Consciousness. Princeton, NJ: Princeton University Press.

Herndon, Marcia and Susanne Ziegler (1990) Music, Gender and Culture. New York: C.F. Peters Corp.

______________Prize (Gender and Sexualities Section),”

______________”Analysis: The Herding of Sacred Cows?”,

Ingerman, Sandra (1991) Soul Retrieval Mending the Fragmented Self. San Francisco, CA: Harper.
___________________(1994) Welcome Home: Following Your Souls Journey Home. San Francisco, CA: Harper.

Jacobi, Jolande (1967) The Way of Individuation. New York: Harcourt Brace Jovanovich, Inc.

Jung, Emma (1957) Animus and Anima. New York: Spring Publications.

Jung, Emma & Marie-Louise von Franz (1998) The Grail Legend [Paperback].  Princeton University Press (October 5, 1998)

Keegan, Marcia (1974) Mother Earth Father Sky. Sandia Park, NM: Clear Light Publishers.

LaDuke, Winona (2002) The Winona LaDuke Reader.  (Forward by Ralph Nader).  Stillwater, MN: Voyageur Press.     

Laibow, Rima E. and General Bert: Natural Solutions Foundation,

Lewis, Jone Johnson (2017) Humanities, History & Culture: Witch Hunts in Europe:Timeline  A History of Pursuit of Accused Witches

Lindauer, Susan (2010) Exterme Prejudice: The Terrifying Story of the Patriot Act and the Cover Ups of 9/11 and Iraq. Publisher: Create Space Independent Publishing Platform.       

Luke, Helen M. (1981) Woman: Earth and Spirit; the Feminine in Symbol and Myth. New York: The Crossroad Publishing Co.

MacKinnon, Catherine, (1980-1997) Women’s Lives, Men’s Laws (collection of writings, speeches, and briefs).  Boston:  Harvard University Press.

Matoon, Mary Ann (1981) Jungian Psychology in Perspective. Free Press.

Meador, Betty De Shong (1993) Uncursing the Dark.  Chiron Publications

Morley, Judith (1989, Autumn) “Womanblood.” Creations Magazine. Long Island New York.

Nichols, Sally (1980) Jung and Tarot; An Archetypal Journey.  NY: Samuel Weiser , Inc.

Nin, Anais Her Selected Works Are: (Biography and excerpts of her writing are at end of this bibliography).

  • LADDERS TO FIRE, 1946 (Cities of the Interior series) – Portaat tuleen
  • ON WRITING, 1947
  • CHILDREN OF THE ALBATROSS, 1947 (Cities of the Interior series)
  • THE FOUR-CHAMBERED HEART, 1950 (Cities of the Interior series)
  • SPY IN THE HOUSE OF LOVE, 1954 (Cities of the Interior series) – Vakoilija rakkauden talossa, suom. Pentti Saarikoski
  • SOLAR BARQUE, 1958 (Cities of the Interior series)
  • COLLAGES, 1964 – Kuuaurinkojuhla
  • THE DIARY OF ANAÏS NIN, vol. 1, 1931-1934, 1966
  • DELTA OF VENUS: EROTICA, 1977 – Erotica
  • THE LITTLE BIRDS: EROTICA, 1979 – Pikkulinnut
  • THE DIARY OF ANAIS NIN, 1931-1966, 1966-80 (7 vols.) – Päiväkirja
  • A LITERARY PASSION, 1987 (with Henry Miller)

Noble, Vicki, (1993) Uncoiling the Snake: Ancient Patterns in Contemporary Women’s Lives (A Snakepower Reader). Harper Collins.

Paris, Ginette (1986) Pagan Meditations.  Dallas, Texas: Spring Publications.

___________ (2011) Heartbreak:New Approaches to Healing.

Paul, Alice (1815-1977) Feminist, Suffragist, and Political Strategist

Rader, Louise (1996) Slipping Upstream. New York: “And Then” Publication.

______________ (1996) Plumed Serpent Haikus. Unpublished.

______________ (1997) Expanding Silence. Unpublished.

Read, Donna (1993) Women and Spirituality Trilogy: The Goddess Remembered; The Burning Times; Full Circle.  Documentary Film.

Documentary on Women’s Liberation Movement  

Sayers, Dorothy L. (1955) Dante: The Divine Comedy * 2 Purgatory. New York: Penguin Books Ltd.

Sendler, Irena,,,,

Sereny, Gitta (1983) Into That Darkness.

Snell, Melissa (2017) Humanities, History & Culture:  Alchemy in the Middle Ages

Steingraber, Sandra (1997) Living Downstream.

Sommers, Christina Hoff (1994) Who Stole Feminism: How Women Have Betrayed Women.  New York: Touchstone.

Spielrein, Sabina Naftulovna (1912) Destruction as the Cause of Coming Into Being.,,

Trent, Alice Lucy, The Feminine Universe; An Exposition of the Ancient Wisdom from the Primordial Feminine Perspective.

Tumminia, Diana G., Ph.D., (2007) Social Psychology, Theory, Collective Behavior & Social Movements, Gender, Race, and Social Class.                        

Udell, Rachelle and Phil Brucato (1998) Revelations of the Dark Mother. Clarkston, GA:White Wolf Publishing, Inc.

Underhill, Evelyn (1955) Mysticism. New York: Penguin Books, Inc.

Von Bingen, Hildegard

Von Franz, Marie-Louise (1980) Projections and Re-collection in Jungian Psychology. LaSalle, IL: Open Court Publishing.

Walker, Barbara G. (1983) The Woman’s Encyclopedia of Myths and Secrets

________________(1990) Woman’s Rituals: A Sourcebook

Walters, Anna Lee (1989) The Spirit of Native America. San Francisco, CA: Chronicle Books.

Warring, Marilyn (1998) Who’s Counting; Sex, Lies and Global Economics.  Documentary Film.

Wicks, Frances G. (1927) The Inner World of Childhood: A Study in Analytical Psychology,

_______________(1988) The Inner World of Choice,

Wolf, Naomi (1994) Fire with Fire.  Ballantine.

Wolf, Toni Structural Forms of the Feminine Psyche.  C.G. Jung Institute bookstore in Los Angeles.

Wood, Judy Where Did The Towers Go

Wood, Nancy (1974) Many Winters. New York: Doubleday.

Woodman, Marion (1982) Addiction to Perfection: The Still Unravished Bride. Toronto, Canada: Inner City Books.

___________________(1982) The Woman Sealed in the Tower. Ramsey, NJ: Paulist Press.

___________________(1985) The Pregnant Virgin. Inner City Books.

___________________(1980) The Owl Was a Baker’s Daughter: Obesity, Anorexia Nervosa, and the Repressed Feminine–A Psychological Study.

Wosien, Maria-Gabriele (1974) Sacred Dance: Encounter with the Gods. New York: Thames & Hudson.

Wub-e-Keniew (1992, December 13) The Myths that Portray Original Residents as “Indian.” Minneapolis Star Tribune

More on Dr. Rosalie Bertell: An environmental epidemiologist for nearly 40 years explains in her booksPlanet Earth: The Latest Weapon of War – A Critical Study Into The Military and The EnvironmenT,  and No Immediate Danger: Prognosis for a Radioactive Earth, how artificially induced weather will be one of the worst destructive weapons by the year 2025. The vast experiments that the military, especially the US, have been conducting over the decades involving experiments with the ozone layer, manipulation of the weather and use of wave technology to probe inside earth itself, is in preparation for wars that will be launched in the 21st century. “Chemicals like barium and lithium have been released above the ozone layer creating spectacular light displays and glowing artificial clouds.  Engineered earthquakes and tornadoes could wreak havoc on populations and nations.”  In her book she explains how electromagnetic weapons…have the ability to transmit explosive and other effects such as earthquake induction across intercontinental distances to any selected target site on the globe with force levels equivalent to major nuclear explosions….Changes in the earth’s atmosphere bring about corresponding changes in the Earth’s weather and climate….Very low frequency electromagnetic waves are used in weather modification experiments.  These waves can pass through solid earth and oceans and have been used by the military to probe the upper atmosphere and the inner structure of the earth.  These pulsed, extremely low frequency (ELF) waves, for instance, can be used to convey mechanical effects and vibrations at great distances through the Earth. They can manipulate the weather, creating storms and torrential rains.  These waves have the potential to generate earth movements. They have the capability to cause disturbance of volcanoes and tectonic plates, which in turn, have an effect on the weather. For example, earthquakes are known to interact with the ionosphere (the atmosphere 50-373 miles above the earth’s surface). In fact, many of the earthquakes that occurred in recent years were preceded by certain unexplained phenomena.  For example, the Tang Shan earthquake in China, which occurred on 28 July 1976, and left 650,000 people dead. The catastrophic event was preceded by an airglow, said to have been caused by Soviet ELF wave experiments to heat the ionosphere. The other was the San Francisco earthquake. Unusual ultra low frequency waves were detected in California on 12 September 1989. These waves grew in intensity and finally subsided on 5 October. On 17 October, they appeared again with signals so strong that they went off the scale. Three hours later, the earthquake took place.  In fact, a Washington Times report in March 1992 said, satellites and ground sensors detected mysterious radio waves or related electrical and magnetic activity before major earthquakes in Southern California, Armenia, Japan and Northern California between 1986 and 1989.  The earthquake that hit Los Angeles on 17 January 1994 was also preceded by unusual radio waves and two sonic booms.

These strange coincidences have never been explained.  It seems highly probable that some of these earthquakes have been a result of human activity, not natural forces.  Tellingly, the US Secretary of Defence, in 1997, commented on new threats posed by ‘terrorist organizations engaging in eco-type terrorism whereby they can alter the climate, set off earthquakes, and volcanoes remotely through the use of electromagnetic waves’.  The fact that military activities can cause freak weather by accident as well as deliberately as part of geophysical warfare, is a frightening prospect for the planet, more so, when we know so little about the natural cycles of Earth and the impact of human activities on it to make good predictions of what will happen when human activities interfere with them.  Moreover, such predictions are based on the natural history of our planet and are meaningless in the face of random experimentation on major Earth systems in the upper atmosphere and the bowels of the planet.  The military is contributing to some of the most intractable survival problems of the twenty-first century.

Dr. Bertell served four years as Co-chair for Canada on the Ecosystem Health Workgroup of the Science Advisory Board to the US – Canada International Joint Commission (IJC) on the Great Lakes, and currently serves on the IJC Nuclear Task Force. She also serves as advisor to the Great Lakes Health Effects Program of Health Canada, and to the Environmental Assessment Board of Ontario. She has received numerous awards and five honorary Doctorate degrees, and is the author of ‘Handbook for Estimating the Health Effects of Ionizing Radiation’ (1984, 1986) and the popular non-fiction book, ‘No Immediate Danger: Prognosis for a radioactive Earth’. And Rosalie Bertell is a nun in the order of the Grey Nuns of the Sacred Heart.

Dr.Bertell holds advanced degrees in math, physics, chemistry, biology and biochemistry. She led the International Medical Commission (IMC) investigations into Chernobyl and Union Carbide’s Bhopal disaster. An environmental epidemiologist for nearly 40 years.  She is what’s known as a credible source, someone who should be listened to carefully. Dr. Bertell explores here possible explanations for recent earthquake anomalies: a gamma ray/gravity wave from space? Or HAARP-induce deep earth tomography or direct wave weapon, accident or purposeful? Sr. Rosalie concludes: We can do enough damage to our world that it doesn’t survive. But it doesn’t seem to enter their heads that the Earth is alive. It’s alive. You know, we affect its basic operation, its survival.  DVD of Dr. Bertell’s work available at Snowshoe Documentary Films: for Social and Economic justice


More on Anaïs Nin:

French-born novelist, passionate eroticist and short story writer, who gained international fame with her journals. Spanning the years from 1931 to 1974, they record an account of one woman’s voyage of self-discovery. “It’s all right for a woman to be, above all, human. I am a woman first of all.” (from The Diary of Anaïs Nin, vol. I, 1966) Anaïs Nin was largely ignored until the 1960s. Today she is regarded as one of the leading women writers of the 20th-century. She has become a source of inspiration for those who are ready to take risks in their life for the sake of art and adventure.

Anaïs Nin was born in Neuilly, France, to artistic parents. After a cosmopolitan childhood in Europe, Nin came to the New York City with her Danish mother and two brothers in 1914. Her father, the Cuban-born composer-pianist Joaquin Nin, had deserted the family when Nin was 11. He had seduced Nin in her childhood according to some sources – however, Nin’s work combined truth and fiction, and some of the details surrounding her life are part of her myth. Largely self-educated, she spent her youth reading in public libraries and keeping a journal. She initially wrote in French and did not begin to write in English until she was seventeen.

In New York Nin studied art, and married in 1923 Hugh Guiler. He illustrated later her books under the pseudonym Ian Hugo, and became known as an engraver and filmmaker. They moved to Paris, France, when she started writing fiction in the 1930s. In France Nin became associated with the villa Seurat group, which included Henry Miller. He and Nin both influenced each other in their work – their correspondence was published in 1987 as A LITERARY PASSION. With Otto Rank she worked as a lay analyst and was his lover. Her career as a writer started with the publication of “D.H. LAWRENCE : AN UNPROFESSIONAL STUDY.” It was followed by several books, including her master work HOUSE OF INCEST (1936), a prose poem dealing with psychological torments concerning her relationship with Miller and his wife, June, WINTER OF ARTIFICE (1939), about daughter’s relationship to her father, and a collection of short stories, UNDER A GLASS BELL (1944).

The series CITIES OF THE INTERIOR included CHILDREN OF THE ALBATROSS (1947), LADDERS TO FIRE (1946), CHILDREN OF THE ALBATROSS (1947), THE FOUR-CHAMBERED HEART (1950), and A SPY IN THE HOUSE OF LOVE (1954). The series focused on different female types and followed their lives through lovers, art, and analysis. All of Nin’s writings have an erotic quality – “sensuality is a secret power in my body,” she once wrote. In the early 1940s she wrote a series of specifically sexual pieces, which were edited and published posthumously as DELTA OF VENUS (1977) and LITTLE BIRDS (1979). Nin wrote the stories in Delta of Venus for a dollar a page in the 1940s.

With the understanding Hugh Guiler Nin enjoyed a secure marriage for over 50 years. He stayed out of the way of her extramarital life during a series of affairs with Henry Miller, Otto Rank, Gore Vidal, Edmund Wilson. Nin was able to have in California a second husband, Rupert Pole, and the bicostal bigamous marriage had her commuting between New York and California for at least 25 years.

In the early 1940s she returned to New York, where she set up the Gemor Press and published her works at her own expense. In the 1940s and 1950s she became allied with such young writers as Robert Duncan, Gore Vidal, and James Leo Herlihy. In the 1960s Nin gained fame with her diaries, which arose interest in her earlier works.  Nin’s diary covers the years from 1931 to 1977 and provides an insight into her development as a woman and artist. The first volume appeared when she was 63. More than a biographical document, the diary is a work of art. Each volume has an unifying theme. Individuals and scenes are vivid, conversations are presented in dialogue, lengthy observations are juxtaposed with cryptic comments.

Although Nin was criticized as a “narcissist,” the feminist perspective of her works, psychological insight, and her search for self-knowledge made her a popular lecturer in the universities across the U.S. In 1975 appeared A WOMAN SPEAKS: THE LECTURES, SEMINARS, AND INTERVIEWS OF ANAÏS NIN, where Nin dissociated herself from the political activism of feminist. She did not have faith in exchanges of systems, “because systems are corruptible”, and advocated journal keeping as a preliminary requirement for a liberated self. “So I feel the great changes in the world will come from a great change in our consciousness.” The last volumes of her diaries appeared posthumously in the 1980s. Nin died on January 14, 1977, in Los Angeles. “I only believe in fire. Life. Fire. Being myself on fire I set others on fire. Never death. Fire and life. Les Jeux.”

For further reading: Aesthetic Autobiography by Suzanne Nalbantian (1997); Anaïs Nin: Literary Perspectives, ed. by Suzanne Nalbantian (1997); Anaïs Nin and the Remaking of Self by Diane Richard-Allerdyce (1997); Anaïs Nin: A Biography by D. Bair (1995); Conversations With Anais Nin, ed. by Wendy M. Dubow (1994); The Erotic Life of Anis Nin by Riley Fitch (1993); Anaïs Nin: An Introduction by B. Franklin and D. Schneider (1979); Anaïs Nin: A Reference Guide by R. Cutting (1978); Anaïs Nin by B. Knapp (1978); Collage of Dreams by S.Spencer (1977); The Mirror and the Garden by E. Hinz (1973); Anaïs Nin by O. Evans (1968) – Note: Film Henry and June, dir. by Philip Kaufman, starring Frew Ward and Uma Thurman, depicted the relatioship between Anaïs Nin and Henry Miller. In 1973 Nin was the subject of a documentary film, Anaïs Observed.- Note: American critic Edmund Wilson (1895-1972) was an early champion of Nin’s works.


The following mytho-poetic quotes are from Anais Nin that cogently document a woman’s archetypal emotional intrapsychic experience of “animus activity” in her “incestual hunt” for “marriage” with the “seed-fire” of “word(s)” to “birth a daughter” of new understanding in her own right.  When “animus” becomes the inner source of a woman’s renewal, as opposed to sexually projecting recognition of “him” onto an outer man “he” becomes healing creative source of self-guidance and ethical whole judgment in a woman.

….In the world of the dreamer there was solitude: all the exaltations and joys came in the moment of preparation for living. They took place in solitude. But with action came anxiety, and the sense of insuperable effort made to match the dream, and with it came weariness, discouragement, and the flight into solitude again.  And then in solitude, in the opium den of remembrance, the possibility of pleasure again (Children of the Albatross)

….The morning I got up to begin this book I coughed. Something was coming out of my throat: it was strangling me. I broke the thread which held it and yanked it out. I went back to bed and said: I have just spat out my heart.  There is an instrument called the quena made of human bones. It owes its origin to the worship of an Indian for his mistress. When she died he made a flute out of her bones. The quena has a more penetrating more haunting sound than the ordinary flute. Those who write know the process.  I thought of it as I was spitting out my heart.  Only I do not wait for my love to die (House of Incest)

….For you and for me the highest moment, the keenest joy, is not when our minds dominate but when we lose our minds….I disregard the proportions, the measures, the tempo of the ordinary world. I refuse to live in the ordinary world as ordinary women.  To enter ordinary relationships.  I want ecstasy.  I am a neurotic—in the sense that I live in my world.  I will not adjust myself to the world.  I am adjusted to myself….There will never be darkness because in both of us there’s always movement, renewal, surprises.  I have never known stagnation.  Not even introspection has been a still experience. (henry and june, Feb. 1932)

….I know you do not like strangers; but, just as you are no stranger to me, I cannot be stranger to you because I feel that, in a sense, you gave birth to me. I feel you once described a man who is me before I knew I was, and it was because I recognized him that I was able to be myself. You will recognize me when you see me, I am sure you have already recognized how I think; this mixture in me which makes me feel my way through experience as women do, and yet talk even when I do not wish to talk like an intellectual, a scholar which is mockery as I do not believe that they know as much as the poet in his (and her) delirium. House of Incest.

….I feel a fatigue of the tongue seeking to utter impossible things until it twists itself into a knot and chokes me. I feel a fatigue at this mass of nerves seeking to uphold a world that is falling apart. I feel a fatigue at feeling, at the fervor of my dreams, the fever of my thought, the intensity of my imagination. A fatigue at the sufferings of others and my own. I feel my own blood thundering inside of me, I feel the horror of falling into abysms. But you and I would always fall together and I would not be afraid. We would fall into abysms, but you would carry your phosphorescences to the very bottom of the abysms. We could fall together and ascend together, far into space. I was always exhausted by my dreams, not because of the dreams, but because of the fear of not being able to return. I do not need to return. I will find you everywhere. You alone can go wherever I go, into the same mysterious regions. You too know the language of the nerves. You will always know what I am saying even if I do not.” (From: Je suis le plus malade des Surrealistes, A Short Story Under A Glass Bell).

….You are so terribly nimble, so clever. I distrust your cleverness. You make a wonderful pattern, everything is in its place, it looks convincingly clear, too clear. And meanwhile, where are you? Not on the clear surface of your ideas, but you have already sunk deeper, into  darker regions, so that one only thinks one has been given all your thoughts, one only imagines you have emptied yourself in that clarity. But there are layers and layers — you’re bottomless, unfathomable. Your clearness is deceptive. You are the thinker who arouses most confusion in me, most doubt, most disturbance. (henry and june, August 1932).


The Archetypal Psychology of Photography

Ammann, Karl (1990) Kenya’s Game Reserve. Singapore: Hofer Press Pte. Ltd.

Backstreets, (2018)

Bayer, Jonathan (1977) Reading Photographs; Understanding The Aesthetics of Photography. New York: Pantheon Books.

Brandt, Nick

Broom, Christina: The UK’s First Female Press Photographer (Video),

Calander (1990) Kakadu Man; An Aboriginal Life. Petaluma, CA: Pomegranate Calenders Publishing.

Curtis, Edward S. (1972) The North American Indians. New York: Viking Penguin, Inc.
______________  (1974) Native American Wisdom. Philadelphia, PA: Running Press. Dobrowner

Ferguson, Bruce W. (1985) Eric Fischl Paintings. Saskatoon, Canada: Mendel Art Gallery.

Freed, Leonard (1970) Made In Germany. NY: Grossman Publisher’s.

Freeman, Jill (1970) Old News: Resurrection City. New York: Grossman Publishers.

Kreuger, Robert (1975) Gypsy on 18 Wheels; A Trucker’s Tale. New York: Praeger Press.

Lanting, Frans

Lehrman, Fredric (1988) The Sacred Landscape. Berkley, California: Celestial Arts Publishing.

Lewis, Eleanor (1977) Darkroom. Rochester, NY: Rapoport Printing Corp.

Nilsson, Lennart (1973) Behold Man, A Photographic Journey of Discovery Inside the Body. Boston, MA: Little Brown and Company.

Nordheimer, Stuart (1975) Beginner’s Photography Simplified. Garden City, NY: AMPHOTO.

Nori, Claude (1979) French Photography; From It’s Origins To The Present. New York: Pantheon Books.

Norman, Dorothy (1976) Alfred Steiglitz, History of Photography Series, New York: Aperture, Inc.    

Orkin, Ruth (1981) A Photo Journal – A Studio Book.  New York: The Viking Press.

Robles, Omar Z.

Smith, Eugene and Aileen (1975) Minamata. New York: Holt, Rinehart, and Winston.

Sontag, Susan (2001) On Photograpphy. Picador USA “Literature was the passport to enter a larger life; that is, the zone of freedom.”

Steichen, Edward (1955) The Family of Man. New York: The Museum of Modern Art.

Stieglitz, Alfred  and O’keeffe, Georgia

Stein, Paul (2018)

The Daily News & The Journal American (1980) Volcano; The Eruption of Mount St. Helens. Longview Washington: Longview Publishing Co.

The Friends of Photograpphy (1986) Hosoe • Eikoh. Carmel, CA.

Time-Life Books (1970) The Print. New York: Time-Life Books.

Time-Life Books (1970) The Camera. New York: Time-Life Books.

Varley, Helen (1980) Color.  New York: Leon Amiel Publisher

Weaver, Mike (1984) Julia Margaret Caameron; 1815-1879. Great

“1492 – 911 – ?” The Archetypal Psychology of Western one-sided geopoliticized false flag gender violence.



Jung, “The World Within, In His Own Words,”

Civilization in TransitionSpiritual Problem of the Modern Individual

Accepting the Darkness of Self and Others   

Introduction to Carl Jung – Individuation, the Persona, the Shadow, and the Self

Transference and Archetypes

What are the Archetypes?

Animus-Anima in Jungian Psychology

Approaching the Unconscious;The importance of dreams (Carl Jung) [Part I]

The importance of dreams (Carl Jung) [Part II]

The Wisdom of the Dream – Inheritance of Dreams Part 2

The Wisdom of the Dream – A World of Dreams Part 3 

Anima Projection     

“The same archetypal pattern that projects the undifferentiated mythic totality of “Full Spectrum Dominance that created ‘911’s’ ‘yesterday’ continues to create ‘it’ ‘today’” (Pls)

“One does not become enlightened by imaging things of light but my making the darkness conscious.” (Jung)“

Each life is formed by its unique image, an image that is the essence of that life and calls it to a destiny. This image acts as a personal daimon, an accompanying guide who remembers your calling. The daimon motivates. It protects. It invents and persists with stubborn fidelity. It resists compromising reasonableness. It offers comfort and can pull you into its shell, but it cannot abide innocence. It is out of step with time.” (James Hillman)

“(An individual) who has not passed through the inferno of (their) passions has never overcome them” (Jung)…”or silenced a man’s and a woman’s responsibility to know psyche’s archetypal, autonomous, highly complex, numinous emotional, libidinal, hermaphroditic, mythic-body shadow of projected wholeness in them.” (Pls)

“Men (and women-ps) have always lived in the myth and we think we are able to be born today and live in no myth and without history….That is a mutilation of the human being….American life is in subtle ways so one-sided.  The real natural man (and woman-ps) is just in open rebellion against the utterly inhuman form of life….It is unfortunately, only too clear that if the individual is not truly regenerated in spirit, society cannot be either, for society is the sum total of individuals seeking ‘redemption.’” (Jung, The Undiscovered Self.)

“The psychological rule says that when an inner situation is not made conscious, it happens outside as fate.  That is to say when the individual remains undivided and does not become conscious of his (or her) inner opposite, the world must perforce act out the conflict and be torn into opposing haves.” (Jung, Word and Image, 216.)

“The archetype—let us never forget this—is a psychic organ present in all of us.  A bad explanation means a corresponding bad attitude to this organ, which may thus be injured…For the archetype is an element of our psychic structure and thus a vital and necessary component in our psychic economy.  It represents or personifies certain instinctive data of the dark, (ancestral) psyche,  the real but invisible roots of consciousness….Since the unconscious is the psyche of all the body’s autonomous functional complexes, its ‘fantasies’ have an etiological significance that is not to be despised.” (Jung, C.G. and Kerenyi, C. Essays on a Science of Mythology; The Myth of the Divine Child and the Mysteries of Eleusis, 79, 91.)

“It is as if we did not know, or else continually forget that everything of which we are conscious is an image, and that image is psyche.” (Jung)

“We are the great danger.  Psyche is the great danger. How important it is to know something about it.  But we know nothing about it….A child is not born a tabula rasa as one assumes.  A child is born a high complexity with existing determinants that never waiver through the whole life, that gives the child his (or her) character….We are born into a(n) (archetypal) pattern.  We are a pattern.  We are a structure that is pre-established through the genes. It is a biological order of our mental functioning, as for instance our biological or physiological function follows a pattern, or the behavior of any bird or insect follows a pattern, and that is the same with us.  Man (and woman-ps) have a certain pattern that makes (them) specifically human, and no man (or woman) is born without it, we are only deeply unconscious of these facts because we live all by our senses and outside of our selves.  If a man (and a woman) could look into (themselves they) would discover it.” (Jung, “The World Within, In His Own Words,” )

“The dark depths of the unconscious are no longer to be denied by ignorance and sophistry—at best a poor disguise for common fear—nor are they to be explained away with pseudo-scientific rationalizations.  On the contrary it must now be admitted that things exist in the psyche about which we know little or nothing at all, but which nevertheless affect our bodies in the most obstinate way, and that they possess at least as much reality as the things of the physical world which ultimately we do not understand either.  No line of research which asserted that its subject was unreal or a ‘nothing but’ has ever made any contribution to knowledge.”  (Jung, Dreams, 165.)    

“Loss of soul amounts to a tearing loose of part of one’s nature; it is the disappearance and emancipation of a complex, which thereupon becomes a tyrannical usurper of consciousness, oppressing the whole man (and woman).  It throws him (and her) off course and drives (them) to actions whose blind one-sidedness inevitably leads to self-destruction.” (Jung, Aspects of the Feminine, 10.)

“There is no ‘new birth’ without a conscious realization of psyche’s projected archetypal opposite shadow in a whole man and woman.” (Pls)

“Wholeness…if it is to fulfill its purpose, needs all parts of the whole, including those that are projected into a ‘You.’” (Jung)

“In Archetypal Psychological terms: Literal personal historic one-sided superior ignorant rational defensive ego does not project; ‘psyche’s’ deeply unconscious, archetypally patterned, symbolic impersonal, numinous emotional, libidinal autonomous, mythic-body shadow of creation mythos projects its image of a potential differentiated and re-embodied original whole man and woman.  The link to relate ego and the ‘unconscious,’ spirit and body, intellect and instinct, ‘fire’ and ‘water,’ ‘earth’ and ‘air’ is ‘psyche’ or soul in Greek.  ‘Relationship’ or birthright assumes no consciousness of ‘psyche’s archetypally inherited’ ‘supreme mythic parenting opposite shadow of projected ‘wholeness’ or ‘new birth.’  It was and is for that reason the “Rites of Passage” and “Healing traditions,” transliterated over time into dream analysis of the ‘transference phenomena’ were created.

“The underlying idea of the psyche proves it to be a half bodily, half spiritual substance, an anima media natura…an hermaphroditic being capable of uniting the opposites, but who is never complete in the individual unless related to another individual.  The unrelated human being lacks wholeness, for he (or she) can achieve wholeness only through the soul, and the soul cannot exist without its other side, which is always found in a ‘You.’ Wholeness is a combination  of I and You, and these show themselves to be parts of a transcendent unity whose nature can only be grasped symbolically….I do not, of course, mean the synthesis or identification of two individuals, but the conscious union of the ego with everything that has been projected into the ‘You.’ Hence wholeness is the product of an intrapsychic process which depends essentially on the relation of one individual to another.  Relationship paves the way for individuation and makes it possible, but is itself no proof of wholeness.  The projection upon the feminine partner contains the anima and sometimes the self.” (Jung, The Practice of Psychotherapy; Essays on the Transference Phenomena and other Subjects, 244-245)….How many marriages are wrecked for years, and sometimes forever, because he sees his mother in his wife and she her father in her husband, and neither ever recognizes the other’s reality.” (Ibid., 219)

“Every creative person is a duality or a synthesis of contradictory aptitudes. On the one side (a man and a woman) is a human being with a personal life while on the other side (they are) an impersonal, creative process…The ‘artist’ is not a person endowed with free will who seeks his (or her) own ends, but one who allows art to realize its purposes through (him or her). As a human being (they) may have moods and a will and personal aims, but as an ‘artist’ he is ‘man’ (and she is ‘woman’)—in a higher (or whole) sense—(they are a) ‘collective man’ (and woman)—one who carries and shapes the unconscious, psychic life of mankind. To perform this difficult office it is sometimes necessary for (them) to sacrifice happiness and everything that makes life worth living for the ordinary human being.” (Jung, Modern Man in Search of Soul.)

“As we are human beings, we have an identity of culture; we are the shadow of the spiritual power of human life”  (Leonard Crow Dog)

“Since it is only thorugh individual men and women that ‘culture’ is created, analysis of psyche’s projected archetypal shadow in a potential whole man and woman is an unfolding  ‘dialogical partnership’ of co-creativity and gendered distinct movement toward a ‘therapy of culture.’  That ‘dialogical partnership’ embodies the imaginal basis of ‘our’ ‘constitutional democracy’ ‘in-service’ to the ‘worldsoul’ around and in us that is subjectively and objectively related and gendered distinct ‘at once’ in ‘wholeness.’ (Pls)

As Jung notes in “Symbols of Transformation,” 7: “As most people know, one of the basic principles of analytical psychology is that dream-images are to be understood symbolically; that is to say, one must not take them literally, but must surmise a hidden meaning in them. This ancient idea of dream symbolism has aroused not only criticism, but the strongest opposition. That dreams should have a meaning, and should therefore be capable of interpretation, is certainly neither a strange nor an extraordinary idea. It has been known to mankind for thousands of years….For modern (men and women) it is hardly conceivable that a God existing outside ourselves should cause us to dream, or that the dream foretells the future prophetically. But if we translate this into the language of psychology, the ancient idea becomes much more comprehensible. The dream, we would say, originates in an unknown part of the psyche and prepares the dreamer for the events of the following day….According to the old belief, a god or demon spoke to the sleeper in symbolic language, and the dream-interpreter had to solve the riddle. In modern speech we would say that the dream is a series of images which are apparently contradictory and meaningless, but that it contains material which yields a clear meaning when properly translated.”

As James Hillman notes: “Archetypal Psychology deliteralizes the notion of ego and focuses on what it calls the psyche, or soul.”  See also “The Myth of Analysis: Three Essays in Archetypal Psychology”

As Paulo Freire notes in “dialogue, praxis and education” :

“No one can be in the world, with the world, and with others and maintain a posture of neutrality….Intellectuals who memorize everything, reading for hours on end, slaves to the text, fearful of taking a risk, speaking as if they were reciting from memory, fail to make any concrete connections between what they have read and what is happening in the world, the country, or the local community. They repeat what has been read with precision but rarely teach anything of personal value….I am not impartial or objective; not a  fixed observer of facts and happenings….I cannot be in the world decontextualized, simply observing life….Teacher preparation should go beyond the technical preparation of teachers  and be rooted in the ethical formation both of selves and of history….I feel it is necessary to overcome the false separation between serious  teaching and the expression of feeling….Critical reflection on practice is a requirement of the relationship between theory and practice. Otherwise theory becomes simply ‘blah, blah, blah,’ and practice, pure activism….As a strictly human experience, I could never treat education as something cold, mental, merely technical, and without soul, where feelings, sensibility, desires, and dreams had no place, as if repressed by some kind of reactionary dictatorship. In addition, I never saw educative practice as an experience that could be considered valid if it lacked rigor and intellectual discipline.” (Paulo Freire: “dialogue, praxis and education”

As Paulo Freire notes in “Rethinking Education as the Practice of Freedom and the Promise of Critical Pedagogy”

“Intellectuals who memorize everything, reading for hours on end, slaves to the text, fearful of taking a risk, speaking as if they were reciting from memory, fail to make any concrete connections between what they have read and what is happening in the world, the country, or the local community. They repeat what has been read with precision but rarely teach anything of personal value….I am not impartial or objective; not a fixed observer of facts and happenings….No one can be in the world, with the world, and with others and maintain a posture of neutrality….I cannot be in the world decontextualized, simply observing life….Teacher preparation should go beyond the technical preparation of teachers and be rooted in the ethical formation both of selves and of history….I feel it is necessary to overcome the false separation between serious teaching and the expression of feeling….Critical reflection on practice is a requirement of the relationship between theory and practice.  Otherwise theory becomes simply ‘blah, blah, blah,’ and practice, pure activism…. As a strictly human experience, I could never treat education as something cold, mental, merely technical, and without soul, where feelings, sensibility, desires, and dreams had no place, as if repressed by some kind of reactionary dictatorship. In addition, I never saw educative practice as an experience that could be considered valid if it lacked rigor and intellectual discipline….”

In “A Testament  of Hope; The Essential Writings and Speeches of Martin Luther King, Jr” he states:

“Modern psychology has a word that is probably used more than any other word.  It is the word ‘maladjusted.’ Now we all should seek to live a ‘well adjusted’ life in order to avoid ‘neurotic’ and ‘schizophrenic personalities.’  But there are some things within our social order to which I am proud to be maladjusted and to which I call upon you to be maladjusted.  I never intend to adjust myself to segregation and discrimination.  I never intend to adjust myself too mob rule.  I never intend to adjust myself to the tragic effects of the methods of physical violence and to tragic militarism.  I call upon you to be maladjusted to such things.”

As Herbert Marcuse notes in One Dimensional Man,

“There are other dimensions of human existence in addition to the present one and these have been eliminated. It maintains that the spheres of existence formerly considered as private (e.g. sexuality) have now become part of the entire system of social domination of man by man, and it suggests that totalitarianism can be imposed without terror…. Technological rationality, which impoverishes all aspects of contemporary life, has     developed the material bases of human freedom, but continues to serve the interests of suppression. There is a logic of domination in technological progress under present conditions: not quantitative accumulation, but a qualitative leap is necessary to transform this apparatus of destruction into an apparatus of life….The analysis proceeds on the basis of dialectical thinking…and demands freedom from the oppressive and ideological power of given facts.” (Summarized by Waserman et al. in The New York Review of Books.)

As Medicine Grizzly Bear notes in Native Healer:

“Most people in Western society (including non-traditional Natives) primarily think on the conscious level. They have not been taught about the other parts of the mind-brain complex, and most of them have never experienced that there is more to reality than the physical dimension. But dreams, spirits, unconscious archaic symbols, and intuitive/psychic forms of reality and  knowledge do not compute with the logical intellect.  Hence when average people encounter something ‘psychic,’ for example, a talking animal, bird, ghost, or guardian spirit, their minds do not know how to handle or process it. The ‘phenomena,’ as they call it, are something beyond their normal grasp. They have spent most of their lives stimulating, developing, and using the conscious mind; hence the subconscious mind is forbidden territory. It does not exist for them. To  ignore it, they believe, is the best way to deal with it….In working with a dream we learn that there are indeed two separate but interrelated worlds of existence, the physical and the spiritual. The door between these two worlds is the dream. It is through dreams that we learn it is perfectly natural to call upon supernatural aid when all other resources fail us, that nobody can make it alone….Perhaps the most difficult thing about dreams is believing in them. At first when you hear dream allies or spirits talking to you, you might think it is your imagination going crazy. Your conscious, rational mind will do everything to block it out, so you must be persistent. At first dreams bring the calling and initiation into Shamanhood; later they become tools for self-discovery, spiritual self-development, protection, diagnosis, and healing.”

As Erdoes amplified in Crying For A Dream:

All Sioux ceremonies end with the words, Mitakuye Oyasin—‘all my relations’—meaning every living human being on this Earth, every plant and animal, down to the smallest flower and tiniest bug.  The Indians relationship to the Earth, the winds, and the animals is intimate and intensely personal, closely related to their sacred beliefs.  This relationship arises out of their environment, the hills and trees around them, the prairie or desert upon which they walk.  It arises out of their nature-related language and out of age-old traditions passed on from generation to generation.  Some fifteen years ago, together with my friend, the Sioux medicine man, Lame Deer, I took part in a panel discussion on Indian religion.  A missionary priest turned to Lame Deer and said, ‘Chief, I respect your beliefs.  My church is built in the shape of a tipi, by vestments are beaded, the Sacred Pipe hangs next to the cross on my wall. I participate in Indian ceremonies.  I tell you—The Great Spirit and God are the same. Sweet Medicine and Christ are the same.  The Pipe and the cross, they are all the same.  There is no real difference     between your and my religions.’  Lame Deer looked at the missionary for some time and then said, ‘Father, in your religion do animals have a soul?’ The priest answered with a slightly embarrassed smile, ‘Chief you got me there.’  On another occasion my friend was interviewed by a rather belligerent lady who taunted him, saying, ‘Lame Deer, you say that you speak to animals.  Come on! This is the twentieth century.  Don’t put me on!'”

As Chief Seattle (Suquamish) stated:

“This we know: the earth does not belong to man, man belongs to the earth. All things are connected like the blood that unites us all. Man did not weave the web of life, he is merely a strand in it. Whatever he does to the web, he does to himself.”

“Hierosgamos Motif”

“The archetypally patterned ‘hierosgamos motif’ of a projected supreme symbolic ‘bride’ and ‘groom’ mythic-bodied opposite shadow of ‘Anima’ in a potential differentiated and re-embodied original whole man; and ‘Animus’ in a potential differentiated and re-embodied original whole woman.”

“We are in great danger.  Psyche is the great danger.  We ought to know something about it but we know nothing about ‘it’” –  Jung

Since it is only through “individual men and women working together” that “culture” is created, integrating the archetypal mythic-body shadow of psyche’s projected undifferentiated supreme symbolic inner opposite “bride” and “groom” shadow in a dreaming-bodies creation mythos story of an unfolding potential differentiated and re-embodied original whole man and woman is a “therapy of culture” and imaginal basis of “our” “constitutional democracy.”

“An archetype always stands for some typical event.  As we have seen, there is in the coniunctio a union of two figures, one representing the daytime principle, i.e., lucid consciousness, the other a nocturnal light, the unconscious.  Becaue the latter cannot be seen directly, it is always projected; for, unlike the shadow, it does not belong to the ego but is collective.  For this reason it is felt to be something alien to us, and we suspect it of belonging to the particular person with whom we have emotional ties.  In addition a man’s unconscious has a feminine character; it hides in the feminine side of him which he naturally does not see in himself but in the woman who fascinates him.  That is probably why the soul (anima) is feminine.  If, therfore, man and woman are merged in some kind of unconscious identity, he will take over the traits of her animus and she the traits of his anima.  Althought neither anima nor animus can be constellated without the intervention of the conscious personality, this does not mean that the resultant situation is nothing but a presonal relationship and a prersonal entanglement.  The personal side of it is a fact, but not the main fact.  The main fact is the subjective experience of the situation―in othe words, it is a mistake to believe that one’s personal dealings with one’s partner play the most important part.  Quite the reverse: the most important part falls tothe man’s dealings with the anima and the woman’s dealings with the animus.  Nor does the coniunctio take palce with the personal partner; it is a royal game played out between the active, masculine side of the woman (the animus) and the receptive     feminine side of the man (the anima).  Although the two figures are always tempting the ego to identify itself with them, a real understanding even on the personal level is possible only if the identification is refused.  Non-identification demands considerable     moral effort.  Moreover it is only legitimate when not used as a pretext for avoiding the necessary degree of personal understanding.  On the other hand, if we approach this task with psychological views that are too personalistic, we fail to do justice to the fact that we are dealing with an archetype which is anything but personal.  It is, on the contrary, an a priori so so universal in scope and incidence that it often seems advisable to speak less of my anima or my animus and more of the anima and the animus.  As archetypes, these figures are semi-collective and impersonal quantities, so that when we identify ourselves with them and fondly imagine that we are then most truly ourselves, we are in fact most estranged from ourselves and most like the average type of Homo sapiens.  The personal protagonists in the royal game should constantly bear in mind that at bottom it represents  the ‘trans-subjective’ union of archetypal figures, and it should never be forgotten that it is a symbolical relationship whose goal is complete individuation….The right way, like the wrong way, must be paid for…it is in either case an opus contra nuturam.  It goes against nature to commit incest (a discriminating reflective symbolic re-union of split-off opposites within ones self. ps), and it goes against nature not to yield to ardent desire. And yet it is nature that prompts such an attitude in us, because of the kinship libido (desire for transcendent unity – ps)….‘Nature rejoices in nature, nature conquers  nature, nuture rules  over nature.’ (A-ps) man’s (and a woman’s-ps) instincts are not all harmoniously arranged, they are perpetually jostling each other out of the way.  The ancients were (wise enough-ps) to see this struggle not as a chaotic muddle but as aspiring to some higher order.” (Ibid., 260-262)

“Thus the encounter with anima and animus means conflict and brings us up against the hard dilemma in which nature herself has placed us.  Whichever course one takes, nature will be mortified and must suffer, even to the death; for the merely natural man  (and woman-ps) must die in part during his (and her-ps)  own lifetime.  The Christian symbol of the crucifix is therefore a prototype  and an ‘eternal truth.’…Nobody who finds himself (or herself-ps) on the road to wholeness can escape that characteristic suspension which is the meaning of the crucifixion.  For he (and she-ps) will infallibly run into things that thwart and ‘cross’ him (and her): first, the thing he (and she-ps) has no wish to be (the shadow); second, the thing he (and she-ps) is not (the ‘other,’ the individual reality of the ‘You’); and third, his (and her-ps) psychic non-ego (the collective unconscious).  This being at cross purposes with ourselves is suggested by the crossed branchs held by the ‘king’ and ‘queen’ who are themselves man’s cross in the form of the anima and woman’s cross in the form of the animus. The meeting with the collective unconscious is a fatality of which the natural man (and woman-ps) has no inkling until ‘it’ ‘overtakes’ him (and her-ps).  As Faust says: ‘You are conscious only of the single urge / O may you never know the other!” (Ibid., 262)

Making the archetypal libidinal hermaphroditic shadow of psyche’s counter-crossing mythic dreaming-body projections of anima and animus conscious is the basis of Jung’s dream analysis as a vocational creative call to awaken to ones differentiated and re-embodied whole self and re-applied ethos of whole judgment to “outer situation of geopoliticized relationship(s).”  The only thing “killed” in the process is ego’s inculturated, one-sided literal defensive intellectual ignorance about the archetypal autonomy of psyche’s paradoxical shadow of difference and soulful relatedness in wholeness that cannot be “eliminated” from the equation of “human relationship(s).”

The intrapsychic process of making the archetypal autonomous shadow of anima and animus projections conscious in a differentiated and re-embodied whole man and woman underlies the whole psychological opus of dream analysisThe same archetypally patterned, paradoxically informing, intrapsychic process motifs of symbolic marriage, dissolution and rebirthing that underlie Jung’s dream analysis also underlie cross-cultural initiating pre-Christian initiating rites of passage and shamanic, Tantric, alchemic et al gnostic traditions of healing reconciliation and transformation into a differentiated and re-embodied original whole man and woman.  Those same archetypally patterned motifs of undifferentiated anima and animus projections of unboundaried mythic totality into one-sided culturally gendered claims of superiority are also the etiologic basis responsible for the geopoliticized history of false flag gender violent claims of “becoming and independent State of “Full Spectrum Dominance” from “day one” .


; certain religious opera, since notable parallels exist between ecclesiastical symbolism and alchemy (that embody the archetypally patterned motifs of an exemplary symbolic marriage, dissolution, and rebirthing synthesis into a centering sacred ritual dreaming mythic-body imagery of birthright in “wholeness,” paradoxically responsible in the first place for their gendered hermeneutic application to dreamed forward “modern” “dream analysis” of the “transference phenomena”; as well as a Western, one-sided, split-off Christian psychiatric, pernicious “numerically coded” “final solution” “treatment” paradigm that has “forgotten,” if it ever knew, the “mythic-body hermaphroditic libidinal shadow” of psyche’s in those motifs projected into whole autoimmune system(s) in pandemic revolting “symptoms” called forth by that double-binding, blaming the victim paradigm in the first place-ps).


archetypally patterned  foundational mythic-body basis of dreamed forward .  In psychotherapy…(the archetypally patterned comparative ritual motifs of projected numinmous emotional enthralling symbolic marriage, dissolution, purification, discriminating re-embodiment of soul-loss, and new birth et al are-ps) recognized as the (intra)psychic process par excellence, because (they-ps) typify the (paradoxically informing-ps) content of the transference (phenomena as the creation mythos of a man’s and a woman’s original wholeness, which is not assumed conscious by virtue of birthright or a blame of “love” which calls forth psyche’s unknown mythic “parental/governing” opposite shadow” in oneself, which is not the sole-property of rational ego-ps).


The supreme aim of the “opus psychologicum” is conscious realization, and the first step is to make oneself conscious of contents that have hitherto been projected.  This endeavour gradually leads to knowledge of ones partner and to self-knowledge, and so to the distinction between what one really is and what is projected into one, or what one imagines oneself to be. Meanwhile, one is so taken up with one’s own efforts that one is heardly conscious of the extent to which ‘nature’ acts not only as a driving-force but as a helper—in other words, how much instinct insists that the higher level of consciosuness be attained.  This urge to a higher and more comprehensie consciousness fosters civilizaion and culture, but must fall short of the goal unless man (and woman-ps) voluntarily places himself (and herself-ps) in its service….There must be will as well as ability on man’s (and woman’s-ps) part, for unless both are present the ‘urge’ remains at the level of merely natural symbolism and produces nothing but a perversion of the instinct for wholeness which, if it is to fulfil its purpose, needs all parts of the whole, including those that are projected into a ‘You.’  Instinct seeks them there, in order to re-create that royal pair which every human being has in his (and her-ps) wholeness, i.e., that bi-sexual First Man (and Woman-ps) who has ‘no need of anything but himself (and herself-ps).’ (Ibid., 262-263)



“THE MERCURIAL FOUNTAIN” – “We are the metals’ first nature and only source / The highest tincture of the Art is made through us / No fountain and no water has my like / I make both rich and poor both whole and sick / For healthful can I be and poisonous….” 203.  Jung,  The Practice of Psychotherapy: Essays on the Psychology of the Transference and Other Subjects, 203.  Princeton, NJ: Princeton University Press.

“KING AND QUEEN” – “The arcanum artis or coniunctio Solis et Lunae as supreme union of hostile opposites.  “King and Queen, bridegroom and bride, approach one another for the purpose of betrothal or marriage. The incest element appears in the brother-sister relationship of Appolo and Diana.  The pair of them stand respectively on sun and moon, thus indicating their solar and lunar nature in accordance with the astrological assumption of the importance of the sun’s position for man and the moon’s for women.  The meeting is somewhat distant at first, as the court clothes suggest.  The two give each other their left hands, and this can hardly be unintentional since it is contrary to custom.  The gesture points to a closely guarded secret, to the ‘left-hand (sinister) side is the dark, the unconscious side.  The left is inauspicious and awkward; also it is the side of the heart, from which comes not only love but all the evil thoughts connected with it, the moral contradictions in human nature that are expressed most clearly in our affective life….” Jung,  The Practice of Psychotherapy: Essays on the Psychology of the Transference and Other Subjects, 211.  Princeton, NJ: Princeton University Press.

“THE NAKED TRUTH” – “The chaste disguises have fallen away.  Man and woman confront one another in unabashed naturalness.  Sol  says, ‘O Luna, let me by thy husband,’ and Luna ‘O Sol, I must submit to thee….'” Jung,  The Practice of Psychotherapy: Essays on the Psychology of the Transference and Other Subjects, 236.  Princeton, NJ: Princeton University Press.

“Creation Mythos”

The archetypal psychology of a paradoxically informing, autonomous, intrapsychic process of soulfully related and gendered distinct dreaming-bodies creation mythos little stories about masculine and feminine psychology in “wholeness.”

“Psyche Revived by the Kiss of Eros”


Archetypal Western mythic image of symbolic inner opposite partners of Psyche / Eros that reflect and embody a paradoxically informing intrapsychic process of integrating the archetypal shadow of “anima projections” in a whole man and “animus projections” in a whole woman.

“One does not become enlightened by imaging things of light, but my making the darkness conscious.” C.G. Jung

The relationship between “Word” and projected image of “wholeness” paradoxically informs the language of our gender and culture every moment of every day. (pls)

Following are a few archetypally patterned soulfully related, co-creative and culturally gendered distinct creation mythos storied links that imaginally document symbolic marriage of supreme opposites, dissolution, and rebirth:

“Idol” – from Rodin’s “The Kiss” ;  The story behind it ; Images of the sculpting

“The Kiss” from Philip Glass

“The War of Terror is A CIA-Sponsored PsyOp” The Corbett Report