Depth Psychology List

Depth Psychology Blog

This blog offers information and education about Jungian and Depth Psychology oriented approaches by psychotherapists, counselors, coaches, speakers, authors, healing professionals, and dozens of other modalities. You'll read personal stories from these practitioners about the power of symbols, the unconscious, dreams, archetypes, Jungian thought, nature, ecopsychology, mythology, and so much more. 
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  • 27 Jun 2016 8:21 PM | Bonnie Bright (Administrator)

    Child Walking In Woods To Glowing Red DoorWhen Michael Meade was thirteen, his aunt, seemingly by accident, bought him a book of mythology for his birthday. Though he felt profoundly aligned with the book and stayed up all night reading it, it would take another 20 years before it became evident it was his path in life, guiding him to his current calling as a renowned storyteller, author, and scholar in mythology and depth psychology.

     “The soul’s way of being is unique to each person,” Meade wrote in his acclaimed book, Why The World Doesn’t End. “It was seeded and sown within each of us from the beginning and it tries to ripen throughout our lives. What exiles us more than anything is the separation from our own instinctive, intuitive way of being. We are most lost and truly in exile when we have lost touch with our own soul, with our unique inward style and way of being in this world.”

    In a recent interview, Meade shared insights with me into his own mythological and depth psychological view of how—though we’re living in a radical time when it seems like the world is falling apart; when “nature is rattling and culture seems to be unraveling”—being in touch with one’s innate genius is “an unerring guide to what a person’s life is supposed to be about.”

    Meade’s latest book, The Genius Myth, focuses on how a person navigates a period of such turmoil and uncertainty. Meade’s use of the word “genius” is based on the old sense, he notes, referring to the unique spirit that is in each person’s soul, a concept often obscured in the modern world. One example of how the individual soul is oppressed is in that of transgendered individuals, Meade points out, especially children for whom the issue is active in them for some mysterious reason. The notion of the individuality of each soul makes it more feasible to respect the differences we all live in spite of appearances or backgrounds. One’s “complex” of abilities and gifts is what makes each individual unique and valuable. In a collective society, the uniqueness of life is often overlooked, yet this is the very thing that often provides meaning and purpose in an individual life.

     In the face of what Meade terms, the apparent “unraveling of the world,” I wonder how each of us might tap into the genius within. It is important to distinguish the genius myth from the hero’s journey—introduced into the mainstream by the legendary Joseph Campbell, Meade responds. This is what Meade does in his new book, The Genius Myth.

    Discussions in Depth Pschology, Click Here to listen to the Interview with Michael Meade

    Meade describes the hero as a person making “dramatic moves in the outer world,” emphasizing that in the hero’s journey, the accomplishments are in the outer world. Further, the hero is associated with a masculine way of being from a depth psychological sense, as the “hero” is linked to power and strength. The Genius Myth argues that the genius was already there before we were born, and is not only something we bring to the world, but even something that brings us to the world. It is about discovering the genius within.

    Meade, who works extensively with youth suicide situations, has found that many youths who committed suicide in the United States feel empty inside. The culture contributes to this feeling, imposing the belief that one must “make something of themselves.” Meade’s stance is that each of us already is something. We have to make ourselves aware of who we are.

    Given the dramatic changes going on in the world—and the rapidity of that change—along with “the rattling and even hollowing out of institutions,” there’s not much in the outside world a person can depend upon for orientation and coherence, Meade declares. We must look inside to find the orientation of our lives and ways to cohere. One idea is that of an inborn genius that encompasses not only the gifts and abilities of a person, but also our purpose and destiny.

    Meade refers to the need for “vertical imagination.” In mythology, he notes, there’s an old idea that there’s always two stories going on: one is the ongoing story of the world, and the other is the story of the individual soul in the world. The soul involves the depth of a person, and in depth, a person is naturally connected to nature and the world around them. Our world has become rather flat, Meade suggests: Everybody is connected all the time, but it’s a horizontal connection. The connections don’t go deep enough to contain the growth of soul that is needed for either the individual or world, and we can see that in the consequences of that in increasing polarization and division, exemplified very tragically in the aftermath of the recent mass shooting in Orlando, Florida, as well as in other current events.

    People get back into an imaginative creative connection to the world through vertical imagination. Our connection goes deep into the soul on one end, where it connects not only to deep emotions but also the depth of feeling for being—for being present in the world and being connected to the world in depth, Meade believes. The other connection goes upward where one is connected to the great “high ideas” and the great imagination where people used to consider themselves connected to the stars. The human was originally intended to be the channel between the stars of the sky and the core of the earth, he insists. Each human is in that connection if they awaken to it.

    The problems we are experiencing, whether in nature or culture, will not be solved without a vertical imagination. Healing needs to happen in our culture—not only in connection with genders— but also between races, in the political arena, and in ecosystems, waterways, and forests, among other things. According to Meade, we are living in a time when everyone’s genius nature is being called upon; perhaps there is even an acceleration of calling and vocation as “both nature and culture need an awakening of the genius in as many people as possible.”

    Michael goes on to offer two ways to access our inner genius, not the least of which is to glean what we can from traumatic circumstances or rejection by one’s family or community, both instances where the genius is often awakened most strongly. Jung wrote that genius hides behind the wound, so whenever we harbor a wound, we may believe that our genius was an integral part of our survival. “Something deep in the human soul awakens when things fall apart,” Michael penned in Why the World Doesn’t End.

    Meade closes with some thoughts on what he views as the two layers of hope: One is the sort of naïve hope that has to ultimately be deconstructed, and there is also despair, meaning “to be without hope.” It’s generally essential that we, at times, fall into despair because at the root of despair is another level—a second layer—of hope. That layer, in depth psychology, might be called imagination—imagination being the deepest power of the human soul. “When we think that all is lost, we are actually falling closer to the deepest ground of soul, which, you could say, has the power of imagination,” he insists. “Imagination is what we need in order to begin to reimagine and recreate the world.”

    Meade recounts an Irish myth that teaches us that when the center can no longer hold—as currently appears to be the case in a current political, economic, and ecological sense—we must go to the margins and find the thread that intrigues us there. Then, upon pulling those threads of genius, the center is remade. “A person doesn’t need to be heroic,” Meade insists. “A person just has pull the the threads of their own life as close to the center as possible and they are contributing to the renewal of the world. If enough people were pulling the threads, we would be participating in the re-weaving of the world.” Further, if this re-weaving strikes a chord with you, it’s probably not a coincidence. “There is an old deep sense that we are being called on—we have always been called on—to be our own selves. That’s the real job of a person.”

    Jung called this process “individuation,” Meade affirms. Individuation is not only the natural calling for the individual, but the world itself is calling on people to come to consciousness and individuate on an individual level/ Once enough of us are doing that, the imagination of assisting the world to renew itself becomes possible.

    Michael Meade is presenting a weekend workshop, “The World is Churning: The Myth of Genius, The Genius of Myth, July 8-10, 2016, at Pacifica Graduate Institute. “Pacifica is one of the few homes in the entire culture for depth psychology and mythology,” Meade notes. “It’s one of the very few places where those two essential studies are being honored.” At the workshop, Meade plans to discuss creativity, imagination, and the genius in the soul in order to discover how to encourage this in ourselves so we can do meaningful work in the world. “Pacifica is the right place to do that,” Meade proclaims.

    Get more details or register for the “The World is Churning: The Myth of Genius, The Genius of Myth” with Michael Meade, July 8-10, 2016, at Pacifica Graduate Institute: http://www.pacifica.edu/current-public/item/the-myth-of-genius-the-genius-of-myth


    Mosaic-Multicultural.jpgMichael Meade, D.H.L., is a renowned storyteller, author, and scholar of mythology, anthropology, and psychology. His hypnotic and fiery storytelling, street savvy perceptiveness, and spellbinding interpretations of ancient myths are highly relevant to current culture. He is the author of many books including Fate and Destiny: The Two Agreements of the Souland The World Behind the World. Meade is founder of Mosaic Multicultural Foundation, a Seattle-based nonprofit dedicated to education and cultural healing. For more information, visit www.mosaicvoices.org

    Bonnie Bright Ph.D. is the principle and founder of Depth Insights which offers a semi-annual scholarly eZine, radio podcasts, and educational webinars. She holds M.A. degrees in Psychology from Sonoma State University and in Depth Psychology from Pacifica Graduate Institute in Santa Barbara, CA, where she also completed her Ph.D. She founded Depth Psychology Alliance, the world's first free online academic community for those who are active and interested in the fields of Depth and Jungian Psychologies in 2010 and DepthPsychologyList.com, a directory to find or list depth-oriented therapists and practitioners by location or services.


    Note: This blog originally posted at Pacifica Post June 27, 2016

  • 22 Jun 2016 8:07 PM | Bonnie Bright (Administrator)

    Counseling is an applied healing art that helps us address suffering, enrich personal lives, activate our potential, to live more fully, and to develop more adaptive capacities to life in the view of Dr. Matthew Bennett, a psychotherapist and lecturer who teaches Counseling program at Pacifica Graduate Institute. More, psychotherapists and counselors that have a depth psychological orientation are prepared for a “broad spectrum slice of the human experience,” which for Bennett, includes the ability to be emotionally present in difficult emotional circumstances or even to simply better hold and tolerate emotionally powerful situations.

    Depth psychology is grounded in the humanities, Bennett reminded me when we connected for an interview on the topic, and therefore it can contribute to an individual experiencing a fuller and richer life. Being able to identify with different kinds of people and to accommodate varying perspectives are just some of the advantages that depth training can contribute to a therapeutic practice. In addition, if one is willing to be a student of the human mind, and of the context provided by mythology and literature, it all serves to “broaden us out”—in a depth psychological way.

    Jung spoke of his own work in archeological terms, which does imply a depth that is “going toward the center,” Matthew points out. All depth psychological orientations anchor us, and mythology, storytelling, dreams—even reading fiction—each express some dynamic of what it means to be human. Each contains energetics that are useful in reconciling opposing points of view. That’s how depth becomes breadth, Matthew says. It enables us to countenance the deeper or chthonic layers of life and to draw closer to the archetypes, where things become not only more dynamic and more irrational, but also more powerful.

    Jung warned against getting too close to the archetypes, Bennett notes, because identifying with an archetype too strongly may potentially lead to one being consumed by it, so there is a need to take action—to come back from that world and operationalize and integrate what was found and experienced there. Bennett relates how certain old Zen stories tell of pilgrims who go out into the wilderness seeking enlightenment, but who always end back “bare of breast in the market, buying vegetables.” For Matthew, this signifies closing the circle, of coming back home again; of bringing what was learned into everyday life.

    Matthew, who spent three years in the Peace Corps in Warsaw, Poland—his own version of “venturing into the wilderness” I would dare to say—insists he found a new way of being in the world through the experience. “The kinds of capacities that depth psychology encourages and fosters allows us to be more in the world more fully and more vibrantly,” he insists.

    Peace Corps and Pacifica  Announce New Paul D. Coverdell Fellows Program

    The idea of wholeness is, in fact, a fundamental idea of Jung’s work, and it entails in part developing the ability to embrace the parts of ourselves that are not wholly conscious, welcomed, or appreciated. It’s important to engage those aspects of the world (and therefore ourselves) in order to make meaning. Reflecting on this, I am reminded of something Jung wrote about how critical it is to go out into the world and encounter people in everyday situations in order to relativize and amplify our understanding:

    Anyone who wants to know the human mind will learn next to nothing from experimental psychology. He would be better advised to put away his scholar's gown, bid farewell to his study, and wander with human heart through the world. There, in the horrors of prisons, lunatic asylums and hospitals, in drab suburban pubs, in brothels and gambling-hells, in the salons of the elegant, the Stock Exchanges, Socialist meetings, churches, revivalist gatherings and ecstatic sects, through love and hate, through the experience of passion in every form in his own body, he would reap richer stores of knowledge than text-books a foot thick could give him, and he will know how to doctor the sick with real knowledge of the human soul[1]

    Bennett likens the idea to something written by Terence, the Roman slave who became a playwright: “I count nothing human as alien to me,” a statement that further illustrates how reality is grounded in human experience. Bennett goes on to point out that T.S. Eliot even insisted that magical formulas are for practical results, such as getting a cow out of a bog. Bennett’s own work has largely been connected to helping people be in this world, he notes, not to transcend out of it. In the end, that was the instinct that led him to the Peace Corps.

    Bennett, who served from 1991 to 1994, never intended to join the Peace Corps, but as he describes it, it was just something that “grew out of” him, and which unfolded in a series of small steps that led to it. He likens it to Tolkien’s hobbits, whose walkway approaches a larger road, that in turn leads to the whole world, and you “never know where you’re going to get swept off to”—which is also true of depth psychology, Bennett points out.

    Listen to the 28 minute interview with Dr. Matthew Bennett here.

    When our conversation turned to the question of whether Americans are too identified with our own culture, Bennett offered a clear perspective. The American culture is a powerful solvent, he suggests, making it easy for us to dissolve into it. It’s a big country with peaceful borders, vast resources, and intellectual vibrancy with fewer of the conflicts many other countries face. It’s easy for Americans to “float” through our culture and be “suspended” in it, Matthew insists: “Culture is a prism through which we view all of reality, and I think reality itself is culturally determined.” In a consensual reality, the more people decide and agree what is real, the more powerful an idea becomes, he notes: It’s good for us to step out of the culture and see what else is out there.

    Joining the Peace Corps and other similar kinds kinds of experiences serve to place people in new cultures. Matthew reminds me that there is a tradition of young people of means, particularly in Europe, to take a year off school and travel the world, and joining the military also provides a similar experience to some extent. To be able to turn around and view one’s own culture from afar is valuable and healthy. Often it’s said it’s harder to re-enter one’s own culture after such an eye-opening experience, he notes, and it illustrates how powerful and seductive one’s culture can be. Such insights include the meaning of truth, justice, and even life itself—and such beliefs as the role of men and women, among others. When we’re able to take back and take those cultural differences in stride, the more we’re going to be able to take those differences in stride when trying to help people who are culturally different.

    Having had the good fortune to study abroad myself during my undergraduate years, and to travel quite extensively since in a myriad of cultures that are vastly different from my own, I can relate. Being able to see how people live and think in ways that are often radically different from own very way of being in the world has opened my own eyes to new and different ways of seeing—changing me so much even that I occasionally find myself impatient when I feel others are unable to imagine a certain perspective I have gained and adopted through my experience. In depth psychological terms, identifying, opening to, and ultimately embracing the “other” is a required step toward wholeness.

    However, culture isn’t something that necessarily can be or should be transcended, Bennett believes. Like personality organization, another core interest for Bennett, each belief is like its own little culture contributing to a sense of self. Sometimes cultural information contains something almost akin to survival data. The combination of information, the lenses we engage, really flow from how we understand ourselves to be. The process of psychotherapy then, becomes the journey of beginning to understand it and empathize with it. For a therapist, it’s figuring out how a client “makes sense.”

    “Just that act of treating people as if they made sense, and trying to connect empathically with how it does make sense is really heart and soul of what I think psychotherapy and counseling are,” says Bennett. “Visiting other cultures and seeing the world sets you up up for that and makes it easier to do.”

    The Peace Corps, in partnership with Pacifica Graduate Institute, recently announced the launch of a new Paul D. Coverdell Fellows Program, which will provide graduate school scholarships to returned Peace Corps volunteers who complete a degree-related internship in an underserved American community while they pursue their studies. The Coverdell Fellows Program gives returned volunteers the chance to build on their classroom experience by sharing their unique knowledge and skills with local communities.

    Matthew Bennett is presenting a 2-day workshop, Artifice of Eternity: Aging and Long-Term Care, July 16-17, 2016, at Pacifica Graduate Institute. Learn more or register at http://www.pacifica.edu/current-public/item/artifice-of-eternity-aging-and-long-term-care

    [1] C.G. Jung, "New Paths in Psychology." In Collected Works 7: Two Essays on Analytical Psychology, p. 409


    Matthew-Bennett.jpgMatthew Bennett, Psy.D., is a licensed clinical psychologist, lecturer, and administrator with experience in public sector mental health and substance abuse treatment. He has broad experience in program development. He was formerly founder and first Director of Training for the Ventura County Behavioral Health Pre-Doctoral Internship in Clinical Psychology and Chair-Elect of the Psychology Department at Ventura County Medical Center in Ventura, California. His research interests include personality disorders, comparative personality theory, and internet applications for mental health. Dr. Bennett is also a returned Peace Corps volunteer ("Poland III, 1991-1993").


    Bonnie Bright PhD is the principle and founder of Depth Insights which offers a semi-annual scholarly eZine, radio podcasts, and educational webinars. She holds M.A. degrees in Psychology from Sonoma State University and in Depth Psychology from Pacifica Graduate Institute in Santa Barbara, CA, where she also completed her Ph.D. She founded Depth Psychology Alliance, the world's first free online academic community for those who are active and interested in the fields of Depth and Jungian Psychologies in 2010 and DepthPsychologyList.com, a directory to find or list depth-oriented therapists and practitioners by location or services.


    NOTE: This blog was originally posted on Pacifica Post June 22, 2016

  • 20 Jun 2016 7:46 PM | Bonnie Bright (Administrator)
    Read Part One of this Report here

    shivaBB.pngDr. Vandana Shiva, author and activist, has courageously spent the last decade working on soil solutions to climate change, steadfast in her belief that if governments can’t make the shift, people can.

    In her recent talk at Pacifica’s “Climates of Change and a Therapy of Ideas” conference, she focused on the dangers of genetically modified crops and the big business that seeks to capitalize on it. Monopoly rights on seeds and plants are increasingly being imposed through global patents, she notes, by which certain corporations develop proprietary processes for breeding plants and animals, thereby allowing corporations to claim the resulting seeds and animals are their own inventions.

    The genetic modification of organisms (GMO) is leading to privatization of what should be common, Shiva insists, presenting great danger to the future of food. The scientists who have the genetic capability to transfer genes from one species to another don’t have the capacity to understand what it means, she noted, offering number of examples of challenges—even tragedies—stemming from the imbalance of power held by large corporations seeking to turn a profit.

    Examples run from everything from the mass numbers of plants and animals that are born deformed due to the scientific testing (Dolly the sheep, the first professed “success” of genetic modification or cloning in animals, for instance, was the only one of 273 “Dollys” born that was not deformed) to three hundred thousand farmers in India who have committed suicide[i] since record keeping began in 1995, due to untenable changes to farmers’ livelihoods instigated by big businesses.

    In rural areas of India and elsewhere, World Bank is known to give loans for farming, but the loans require that chemicals to be utilized by the farmer in order to get the loan. Up to sixty percent of soil organisms are dead on farms in certain areas, and not a single pollinator can be found, Shiva notes. Other conditions sometimes require farmers to dig deeper wells and to grow certain crops like sugar cane, which requires 20 times more water than traditional crops may have required, depleting water tables in the area.

    Sometimes the bank offers to dig these new wells “free of charge” in return for owning rights to the land, ultimately resulting in dispossession and displacement. In some parts of India, 80% of people had to move because of drought. Eighty-four percent of those documented farmer suicides took place in an area where 95% of cotton is controlled by Monsanto, Shiva revealed.

    Further, climate data collecting is now a key offering from Monsanto. Aided by computer software/spyware incorporated into tractors and farm equipment that run on high tech (see photo)[ii], John Deere and others collect and consolidate the data collected by farmers on crops, soil, nutrients moisture, et cetera and sell it back to them. For $1,500, for example, farmers can enroll their entire farm into Climate Pro, which provides tools to monitor nitrogen levels for growing corn.[iii]

     In other words, telling farmers how much carbon they have in their fields is now being privatized, forced, paid for as a commodity, Shiva points out.

    postphoto.png

    Even terrorism is linked to the rise of large corporations that are peddling agricultural practices and products that capitalize on the imbalance of power, the displacement and dispossession of people from their lands, and climate change. ISIS (which is still the goddess of the earth in Egypt to her, Shiva notes) was spawned in part due to agriculture and changes to land and livelihood in Syria. In Syria, as in India, farmers were coerced into growing new “green” wheat which need huge amounts of irrigation, nearly ten times more water. This condition, in conjunction with climate change and drought, resulted in a million people being displaced and moving into cities where their difficulties were often compounded, creating disillusionment and despair.

    Too, in Nigeria where Boko Haram has proliferated, Lake Chad used to be 22,000 kilometers and supported 9 million people, but the “green revolution” diverted water for dams for irrigation of commercial crops. Ultimately, 80% of the water was diverted. When farmers and herders no longer had access to water, clashes broke out. There is a general tendency in the modern world to label recent developments as terrorism without looking more deeply at the issues the led to it, and without asking whether the growth of terrorist organizations could have been prevented.

    In 1987, Vandana Shiva decided she would spend the rest of her life defending seeds. “We have duty to pass them on in richness, health, diversity, integrity into the future,” she insists. Shiva started the organization Navdanya, meaning “nine seeds,” a women centered movement for the protection of biological and cultural diversity—a network of seed keepers and organic producers that keep seed banks Conserving seed is conserving biodiversity, she firmly believes.

    Life is not invented, Shiva insists. You can’t fix the price of seed because it’s not an invention! Millennia of evolution have collaborated to create a seed. Think of all the pollinators, the sun, and the rain that contributed over millions of years. We collectively need an intelligent response to climate change because it increases resilience. On the organic farm Shiva maintains, pollinators have increased six-fold. Their water level has come up 60 feet from 120 feet to 60. Over time in her village in India, people starved during adversity, but every seed bin was full to ensure their future.

    Young people the world over are being treated with drugs for issues that emerge, at the core, from us being in wrong relationship with land, food, and the natural world, Shiva believes. Organic soils are a plant, water and oil solution. Social issues like overpopulation, literacy, and healthcare, would all be drastically different if people were able to stay at home and live on the land sustainably.

    For four decades of dedication to independent and ecological research, Dr. Shiva has been honored with many awards including The Right Livelihood Award, The Sydney Peace Prize, The Fukuoka Prize and the Lennon-Ono Peace Prize. She is also the author of numerous books and the founder of Navdanya, the movement for seed saving and ecological agriculture. She seems, to me at least, uniquely positioned to speak on behalf of the earth, the soil, and the seeds that desperately need our tending.

    What is it we will do now, Shiva demands. You don’t have to be violent to act, you don’t have to hate people to act, Shiva proclaims. What is our commitment to heal the earth and our planet? A lot of people hesitate and think that resistance is a negative act, but creative nonviolent resistance is not just a positive act it's a necessary act.

    We need a massive de-addiction to the money-making machine: economy as money-making has lost its way, Shiva ultimately affirms. Cosmic harmony is one continuum from the planet’s well-being to ours, and justice is the ultimate stabilizer.

    Read Part One of the report on Vandana Shiva’s conference talk here.

    Purchase audio or video of Dr. Shiva’s Pacifica talk at www.pacificabookstore.com

    NOTES

    [i] Shashank Bengali. (August 10, 2014). “Farmer suicides reflect growing desperation in rural India”. L.A. Times: http://www.latimes.com/world/asia/la-fg-india-farmer-suicide-20140805-story.html

    [ii] Photo from Robert Holly. (July 9, 2015). Monsanto’s Climate Corporation using big data to inform farmers. Midwest Center for Investigative Reporting: http://investigatemidwest.org/2015/07/09/monsantos-climate-corporation-using-big-data-to-inform-farmers-2/).

    [iii] Robert Holly. (July 9, 2015). Monsanto’s Climate Corporation using big data to inform farmers. Midwest Center for Investigative Reporting: http://investigatemidwest.org/2015/07/09/monsantos-climate-corporation-using-big-data-to-inform-farmers-2/


    Bonnie Bright, Ph.D. is the founder of Depth Psychology Alliance, a free online community for everyone interested in depth psychologies, and of DepthList.com, a free-to-search database of Jungian and depth psychology-oriented practitioners. She is also the creator and executive editor of Depth Insights, a semi-annual scholarly journal, and regularly produces audio and video interviews on depth psychological topics. In addition to earning Master's degrees at Sonoma State University and Pacifica Graduate Institute (where she also earned her PhD), Bonnie has completed 2-year certifications in Archetypal Pattern Analysis via the Assisi Institute; in Technologies of the Sacred with West African elder Malidoma Somé, and has completed extensive studies in Holotropic Breathwork™ and the Enneagram.

    NOTE: This post originally appeared on Pacifica Post June 14, 2016

  • 17 Jun 2016 2:34 PM | Bonnie Bright (Administrator)


    “Meaninglessness inhibits the fullness of life and is therefore equivalent to illness. Meaning makes a great many things endurable—perhaps everything.” —C.G. Jung, Memories, Dreams, Reflections, p. 340

  • 07 Jun 2016 11:15 AM | Bonnie Bright (Administrator)

    Dr. Lance Owens has dedicated the past thirty or more years of his life to studying C.G. Jung, whose willingness to engage with and understand his visionary experiences has transformed so many lives. Owens has also recently become profoundly interested in the life and work of Erich Neumann, who was arguably one of Jung’s most gifted students, and who eventually became a close friend of Jung’s. Through the influence of Jung, Neumann made his own creative and compelling contributions to the field of depth psychology through works such as The Great Mother(1955), The Origins and History of Consciousness (1954), and Depth Psychology and a New Ethic(1949) among others.

    Lance Owens’ interest in Neumann was amplified by the publication of letters between Jung and Neumann in 2015, correspondence that revealed the tremendous respect Jung had for his friend and for the Neumann’s capacity to grasp many of the depth concepts that were so critical to Jung for his own reasons. In fact, Owens’ himself has also uncovered such a deep regard for Neumann that in a recent email to me, he wrote quite poignantly, “Neumann has become one of those ‘dead friends of the soul’ that come to help and haunt us, with their questions, and their answers, and the facts of their own lives. I do now believe that hearing Neumann’s voice, across the decades, is a crucial event in understanding the development of Jung’s movement, and of Jung’s own experience.”

    During our recent conversation, Lance explained how Neumann, having grown up in an integrated German family in Berlin, realized in his twenties that there was no place for him in German culture. Rather, he embraced his Jewish roots in spite of not being a practicing Jew. When Hitler took power in 1933, Neumann left Germany for Israel, stopping over in Zurich for six months in order to spend time in analysis with Jung.

    As Lance views it, this was part of an initiatory phase for Neumann. He was, perhaps, looking for tzadik[i], a spiritual guide, when he went for analysis with Jung. During Neumann’s quest for his Jewish roots, he had been intrigued by Martin Buber’s writings on Hasidism[ii], which was centered around renewal and spiritual energy. Hasidism, a movement that emerged in the eighteenth century, was led by a mystical rabbi, Israel ben Eliezer (also called Baal Shem Tov), widely considered to be the founder of Hasidism.[iii] Neumann believed that ben Eliezer and his successor, the Mezritcher Maggid, had found a transparency between the outer and the deeper realities, enabling them to see through, to perceive the Divine in the world.

    Neumann seemed to find in Jung the tsaddik he was searching for, a unique leader who also had the ability to see through the world to the depth in a similar way. In accordance, Lance Owens informs me, Neumann, after those six months of analysis with Jung, affirmed for the remainder of his life that it was the transformative event of his life and he could not imagine what his life might have been without that experience.

    Once Neumann arrived in Israel, he established depth psychology there. While today’s training to become a Jungian analyst can be quite intensive and drawn out, Owens points out, Jung had one primary for someone to become a Jungian analyst: the analyst-in-training must know the psyche was real. Neumann most certainly got that, Owens insists.

    Jung-Neumann_851x315.jpg

    Upon his arrival in Israel in 1934, Jungian psychology was still new to Neumann, but he did his best to establish his practice based on what he knew. Though he returned more than once to visit Jung in subsequent years, by 1939 when World War II began in earnest, correspondence between Jung and Neumann was completely cut off until 1945 after the war was over. During that time in Israel, Neumann was seeing patients, sometimes up to 50 hours a week, many of them victims of the Holocaust with very little money, but a great deal of trauma that needed to be addressed. Neumann’s patients were dealing with issues of the Jewish spirit, Lance affirms.

    Neumann was very isolated during the period of time he was on his own in Israel. In fact, as Owens notes, the Jung-Neumann letters are subtitled, “Analytic Psychology in Exile,” and Neumann was very much in exile. While most of Jung’s followers had the benefit of remaining with him throughout the war years, Neumann, having no other choice, took what he learned from Jung and applied it, imagined into it, and expanded it in ways that occurred to him as he went along. When Neumann was finally able to return to Zurich in 1946, he had written massive amounts of content, including the beginning of Depth Psychology and a New Ethic and Origins and History of Consciousness, among others. Neumann took the entrée that Jung had given him, to accept that the psyche was real, and he talked and wrote about it.

    When Neumann and Jung reconnected after World War II ended, Jung was deeply appreciative of the extent of Neumann’s creative application of depth psychology, Owens relates. Neumann’s book, Depth Psychology and a New Ethic, focused on encountering the shadow in ourselves that we see in the “other,” and Jung praised it highly. When Neumann sent Jung a copy of Origins and History of Consciousness, Jung deemed it “brilliant.” As Owens shared with me, he is aware of the work of no other whom Jung praised as directly as he did that of Erich Neumann.

    Jung’s own lifelong work began to manifest in his writings in the Liber Novus, also known as The Red Book, beginning in 1913 and continuing through World War I until 1918 or 1919. The work revealed that Jung felt the Christian age was coming to an end, an idea Lance Owens investigates in his own paper entitled, “Jung and Aion.”[iv] Jung saw that there was a two-thousand-year transformation taking place in human consciousness, Owens asserts. New God images were forming. Jung felt we needed to come into a new relationship with the “depths,” with the psychic realm. There were things “bubbling up—in us, through us, in our cultures” —as Owens puts it.

    Jung fully engaged those questions throughout his life, even though he was not necessarily quick to communicate them. For a long while he said he did not think he could share the “secret knowledge” he had acquired, though some of that changed in 1944, when Jung had a series of visions after he had a heart attack resulting in a near-death experience.

    Owens notes that both Jung and Neumann felt that humanity was on the edge of a great transformation. Jung felt a deep connection to his tradition, his “dead,” his Christian history, Owens insists, and at the same time, Neumann approached things from his tradition as a Jew. However, they both came to many of the same conclusions, and both focused on two core issues: the question of evil, and the forgotten or repressed feminine.

    The visions that ultimately became The Red Book (which many Jungians still have not studied, Owens notes wryly), contributed to Jung’s recognition that the subject of “evil”—the dark one, the shadow, the mercurial figure, the “other”—was tremendously forgotten in Christian theology. In Judaism, this shows up in the concept of the yetzer hara[v]—defined as “the inclination to evil,” Owens suggests. Jung understood that the understanding of evil had to be incorporated in our coming conscious understanding of what it means to be human.

    The second issue Jung wrestled with was the forgotten feminine—the “in-dwelling imminence of a transcendence in this world”—the idea of guides, Lance believes. Neumann, too, had encountered the forgotten or repressed feminine in Judaism in the face of patriarchy. He pulled from Jewish psychology the image of the Shekinah[vi], the divine feminine or the feminine element of the transcendent which dwells in the world, but which has been exiled.

    Jung’s idea of the coming consciousness involved not only a recognition of evil and of the feminine, but also of a coniunctio in consciousness, a union of inner and outer, of “sense and nonsense,” between bright and dark, and between masculine and feminine elements. Jung began to really write about them after his illness in 1944, in AionAn Answer to Job, and Mysterium Coniunctionis, and it was during this period that Jung truly found he could talk to Neumann about the issues most critical to him. While it is possible Neumann saw parts of The Red Book and had probably even discussed some of Jung’s experiences and findings, Neumann had come to many of the same conclusions through working his own process and through his own perspective which was, in many ways, parallel to those of Jung.

    We each come to those universal truths in our own way, Lance insists. Finding what’s authentically ours involves us each going in to our history, our psychic history and our heritage. This heritage can come in dreams or visions, without any cognitive planning of the process. Neumann came to his own myth authentically through his own tradition in mystical aspects of Judaism, allowing him to engage and dialogue very profoundly with Jung’s own psychology in so many ways.

    Dr. Lance Owens is speaking at “Creative Minds in Dialogue: The Relationship between C. G. Jung and Erich Neumann,” a symposium at Pacifica Graduate Institute in Santa Barbara, CA, June 24-26, 2016, alongside several other internationally acclaimed speakers including Murray Stein, Lionel Corbett, Nancy Furlotti, Ann Lammers, Rina Porat, Susan Rowland, Evan Lansing Smith, Steve Zemmelman, Riccardo Bernardini (of the Eranos Foundation in Switzerland, where both Jung and Neumann were actively engaged), and Erel Shalit, who is a Jungian analyst based in Israel and who hosted a conference on the recently published Jung-Neumann letters there last year in 2015.

    Listen to the full interview with Lance Owens here (Approx. 35 mins.).

    Learn more/Register for the symposium at http://www.pacifica.edu/current-public/item/creative-minds-in-dialogue

    [i] A tzadik (also spelled zadik or sadiq) refers to a spiritual master: https://en.wikipedia.org/wiki/Tzadik

    [ii] See Martin Buber’s works such as The Tales of Rabbi NachmanThe Legend of the Baal-Shem, and Tales of the Hasidim

    [iii] Israel ben Eliezer, the founder of Hasidism, was also known as the Besht, or Baal Shem Tov, a Jewish mystical rabbi: https://en.wikipedia.org/wiki/Baal_Shem_Tov

    [iv] “Jung and Aion: Time, Vision, and a Wayfaring Man” by Lance S. Owens is available to read at http://www.gnosis.org/Jung-and-Aion.pdf

    [v] Yetzer hara, https://en.wikipedia.org/wiki/Yetzer_hara

    [vi] Learn more about the Shekinah the Jewish Virtual library at http://www.jewishvirtuallibrary.org/jsource/Judaism/Shekhinah.html

    Lance S. Owens is an historian and a physician in clinical practice. He has served on the clinical staff of the University of Utah for over two decades.  Since publication of Jung's Red Book: Liber Novus in 2009, Dr. Owens has published several studies focused on Jung's extraordinary visionary experience. His lectures and seminars on Jung and the Red Book (available online) have been enjoyed by many thousands of listeners. Dr. Owens is also the founder and editor of “The Gnosis Archive”, the major Internet repository of ancient Gnostic texts, including the complete Nag Hammadi Library of Gnostic Scriptures. A catalog of his publications and audio lectures is available at: www.gnosis.org/Lance-Owens




    bonnie_bright.jpgBonnie Bright, Ph.D., graduated from Pacifica’s Depth Psychology program in 2015. She is the founder of Depth Psychology Alliance, a free online community for everyone interested in depth psychologies, and of DepthList.com, a free-to-search database of Jungian and depth psychology-oriented practitioners. She is also the creator and executive editor of Depth Insights, a semi-annual scholarly journal, and regularly produces audio and video interviews on depth psychological topics. Bonnie has completed 2-year certifications in Archetypal Pattern Analysis via the Assisi Institute; in Technologies of the Sacred with West African elder Malidoma Somé, and has been extensively involved in Holotropic Breathwork™ and the Enneagram.



    NOTE: This blog originally posted on Pacifica Post

  • 01 Jun 2016 4:25 AM | Bonnie Bright (Administrator)


    "Throughout the inhabited world, in all times and under every circumstance, the myths of man have flourished; and they have been the living inspiration of whatever else may have appeared out of the activities of the human body and mind. 

    It would not be too much to say that myth is the secret opening through which the inexhaustible energies of the cosmos pour into human cultural manifestation. Religions, philosophies, arts, the social forms of primitive and historic man, prime discoveries in science and technology, the very dreams that blister sleep, boil up from the basic, magic ring of myth."

     —Joseph Campbell, The Hero with a Thousand Faces, p. 269


  • 28 May 2016 3:49 PM | Bonnie Bright (Administrator)

    The idea of limitless growth is the most destructive myth of our times, began Dr. Vandana Shiva, in her inspiring plenary talk at “Climates of Change and a Therapy of Ideas,” Pacifica’s recent 40thanniversary conference held on the Ladera campus in Santa Barbara, CA.

    Vandana Shiva, who trained as a physicist at the University of Western Ontario, Canada, is Founder and Director of the Research Foundation for Science, Technology, and Ecology and for Navdanya, the movement for seed saving and ecological agriculture. She is also the author of numerous books including Staying AliveEcofeminism, Seed Sovereignty and Food Security: Women in the Vanguard (Ed.), Soil Not OilEarth Democracy and Who Feeds the World.

    In her moving lecture, Shiva reminded the hundreds of Pacifica students, alumni, and faculty—along with many members of the larger community who gathered in the Barrett center—that we are now living in an age recently dubbed the “Anthropocene,” the “age of man,” and pointed out some of the cultural and ecological issues that have led to the multitude of critical situations we now collectively face. 

    Shiva is a powerful voice for preserving the earth and healing culture and planet through conserving natural seeds, promoting biodiversity, and helping people connect to the land through organic gardening.

    While some scientists are looking to implement geoengineering solutions to combat climate change, including launching chemicals or reflectors into the sky to reflect the sun and prevent warming (as if the sunlight were the problem, she wryly notes), organic gardening would allow us to pull 10 gigatons of carbon out of the atmosphere.

    In fact, one of the largest contributors to greenhouse gases is farming, I learned. Industrial agriculture, in particular, results in disturbance of massive amounts of earth, releasing excess CO2 normally sequestered in the soil into the atmosphere. Fertilizers, also, are large contributors to carbon emissions, and the use of pesticides and insecticides containing deadly chemicals is widespread in most industrial farming.

    In addition, the loss of biodiversity to large tracts of lands planted with acre after acre of so-called “monocrops” such as corn and soybeans completely obliterate ecosystems that provide nectar and pollen for bees, butterflies and other pollinators to survive. The word agriculture refers to the “culture of the land,” Shiva pointed out, yet today, due to the way we treat the land, agriculture has become like war.

    More, Shiva contends, in large part due to our history of colonialism which infringed on the rights of indigenous individuals in many parts of the world, a few individuals and organizations have been enabled to take advantage of the situation, not only taking over land and property that belonged to the original inhabitants, but also by setting legal precedents that work to their advantage.

    Specifically, some of those corporations that produce chemicals for the agricultural industry, such as fertilizer and pesticides, are misusing their power to create lucrative initiatives that she finds highly disturbing. Corporations such as Monsanto have created monopolies on gigantic tracts of land, planting them with specially engineered seeds that often integrate pesticides right into the seed.

    In her book, Soil Not Oil[i] and elsewhere, Shiva discusses how a new class of insecticides called neonicotinoids, developed by Shell and Bayer and chemically related to nicotine, are killing the soil and the pollinators that provide us with food. Only 10% of butterflies remain because of the spraying of RoundUp, she suggests; most are emerging from their cocoons with deformed wings. My own doctoral research, which focused in part on Colony Collapse Disorder, the mass decimation of honeybee hives, revealed that “neonics” are also implicated in loss of honeybees.

    When RoundUp and related pesticides are sprayed on the crops we ultimately eat, Shiva relays, it leads to the decimation of bacteria that make precursors to neurotransmitters, effectively killing much of the good bacteria in our guts, allowing pathogens to grow and take over. Glyphosate, the active ingredient in Monsanto's Roundup, which is generously sprayed on genetically engineered crops, may indeed be a culprit in the process Shiva describes.[ii]

    The rapid increase in rates of autism, which may be linked to pesticides, is also a growing concern. When I looked into Roundup specifically, I discovered that as of 2009, the line of RoundUp products, including genetically modified seeds, represented nearly 50% of Monsanto's business.[iii]

    Ultimately, Shiva contends, organic agriculture feeds the planet with more nourishing food and can sequester the carbon we need. Seed programs, like the movement she started with Navdanya to create seed banks, can ensure our collective future, too, and maintain the diversity desperately required for our future prosperity. Those individuals that have the capacity to destroy life on earth have an incapacity to understand how they are destroying it, Shiva insists, and we need more hands and love on the land to beatify the earth and help the land to heal. What is it we will do now?

    Read Part Two of this report on Vandana Shiva

    NOTES

    [i] Vandana Shiva (2008). Soil Not Oil. Brooklyn, NY: South End Press.

    [ii] Joseph Mercola. (June 9, 2013). “Monsanto’s Roundup Herbicide May Be Most Important Factor in Development of Autism and Other Chronic Disease”. Mercola.com: http://articles.mercola.com/sites/articles/archive/2013/06/09/monsanto-roundup-herbicide.aspx

    [iii] Matt Cavallaro. (June 26, 2009). "The Seeds Of A Monsanto Short Play". Forbes: http://www.forbes.com/2009/06/29/monsanto-potash-fertilizer-personal-finance-investing-ideas-agrium-mosaic.html


    Bonnie Bright, Ph.D., graduated from Pacifica’s Depth Psychology program after defending her dissertation in December 2014. She is the founder of Depth Psychology Alliance, a free online community for everyone interested in depth psychologies, and of DepthList.com, a free-to-search database of Jungian and depth psychology-oriented practitioners. She is also the creator and executive editor of Depth Insights, a semi-annual scholarly journal, and regularly produces audio and video interviews on depth psychological topics. Bonnie has completed 2-year certifications in Archetypal Pattern Analysis via the Assisi Institute; in Technologies of the Sacred with West African elder Malidoma Somé, and has completed extensive studies in Holotropic Breathwork™ and the Enneagram.

    NOTE: This blog was originally posted on PacificaPost.com

  • 28 May 2016 3:49 PM | Bonnie Bright (Administrator)




    “Animals wake up the imagination….I’ve found that animal dreams can do this too. They really wake people up. 
    Animal dreams provoke their feelings, get them thinking, interested, and curious. 
    As we get more into imagining, we become more animal-like…more instinctually alive.” 


    —James Hillman, Dream Animals, p. 2

  • 09 May 2016 7:28 PM | Bonnie Bright (Administrator)

    Ecotherapy: Nature Reconnection as a Powerful, Transformational Healing Practice: 

    A Short Interview with Linda Buzzell, MA, MFT

    If the name, Linda Buzzell, sounds familiar to you, it’s no surprise—particularly if you are moved as I am by the growing ecological crisis that is unfolding around us. Linda Buzzell, MA, LMFT, PDC (Permaculture Design Certificate) has been a psychotherapist for more than 30 years and has specialized in ecopsychology and ecotherapy since 2000. She co-edited the 2009 Sierra Club Books anthology, Ecotherapy: Healing with Nature in Mind. From my perspective, Linda is a true pioneer in the field, with a wonderful gift for sharing her passion for the planet in a multitude of ways that appeal to a broad audience.

    In addition to writing regularly for Huffington Post, Linda generously shares her time to do interviews and events that illustrate the value (and, arguably, the imperative) of reconnecting with the natural world. Linda recently joined me as a panelist for an online event, “Earth, Climate, Dreams” sponsored by Depth Psychology Alliance, and she is leading an upcoming weekend workshop, Ecotherapy: Nature Reconnection as a Powerful, Transformational Healing Practice, at Pacifica Graduate Institute in Santa Barbara, May 13-15, 2016.

    Linda recently sat down with me to answer a few questions about the power of ecotherapy:

     

    BB: Why were you first drawn to ecotherapy?

    LB: I grew up in rural Canada and nature was a powerful healer when my mother died. After years of being an indoor psychotherapist, I rediscovered the amazing power that nature has to heal when I moved to my current home. I was amazed how time spent communing with and tending my garden could raise my mood and calm anxieties. That inspired me to do research about ecopsychology and apply various nature connection practices in my therapy practice. And that in turn led to Craig Chalquist and I editing Ecotherapy: Healing with Nature in Mind for Sierra Club Books, where we gathered insights from people like Joanna Macy, Meredith Sabini (The Earth Has a Soul: Jung, Technology and Modern Life), Bill McKibben, Theodore Roszak (The Voice of the Earth), David Orr, Jungian analyst Mary-Jayne Rust, Andy Fisher (Radical Ecopsychology), Stephen Aizenstat, Richard Louv, Robert Greenway and many others.

     

    BB: That book is indeed a remarkable collection of many inspiring individuals who are contributing to this field. It has been on my own bookshelf pretty much since it came out, and I often turn to it for ideas and inspiration. Many of the works in that anthology focus on the power of reconnecting with the natural world. In what ways do you personally see nature reconnection practices are “powerful medicine”?

    LB: On a purely scientific level, more and more robust research is showing how even a tiny touch of contact with the many aspects of nature (within our own bodies, our consciousness, in our gardens, with animals or in the wilderness) has demonstrable, measurable healing results. And of course the process is much deeper than that! Modern people have been living in cages imposed by our own worldviews and economic/political structures and suffer from what Richard Louv calls "nature deficit disorder." Helping people escape from those cages is exciting work!

      

    BB: To give an idea of some of those “cages” you mention: Many people are increasingly experiencing symptoms like eco-anxiety; numbing, apathy, or dissociation; or even environmental illnesses where substances in the environment make us sick. How can ecotherapy offer solutions for those who feel they are suffering due to ecological issues?

    LB: Ecotherapy addresses the escalating issues arising from our degrading environment. As Jungian analyst and author, Jerome Bernstein, points out, very sensitive people are especially aware of and affected by the earth's pain and the pain of the many species, including humans, who suffer from our mistreatment of the earth. The upcoming workshop I’m leading at Pacifica will include learning about some of the "cultural ecotherapies” that treat conditions specific to our historical moment, such as eco-anxiety, eco-grief, eco-trauma, eco-shame, eco-despair and trauma from forced migration," solastalgia and environmental melancholia, or the "waking up syndrome" that arises as we fully grok the enormity of environmental and social challenges. Climate psychology is another important example of an emerging cultural ecotherapy. Ecotherapists may be considered important first responders at any environmental trauma scene, using techniques to facilitate transition and restoration of the community commons, to help build personal and community eco-resilience, and to serve as catalysts in the collective recovery from consumerism.

      

    BB: Ecotherapists as first responders—What a powerful image! It’s a metaphor that engenders a visceral or embodied understanding of what is needed to address the urgency of reconnection with the natural world. What are some of the applied ecopsychology methods currently being practiced in consulting rooms and outdoor spaces that appeal to you most?

    LB: My own favorite is horticultural therapy, because I love plants and gardens. Animal-assisted therapies are also really exciting too, as are the wilderness therapies, which can be highly transformative by facilitating intimate contact with non-human-controlled nature for specific, intense periods of time.

      

    BB: In general, why should we, as individuals, really care about this initiative? Who can benefit from learning more about ecotherapy?

    LB: The research is now driving the field forward to new applications with multiple populations using multiple methods. Teachers, therapists, doctors, coaches, counselors, public health workers, parks and recreation specialists, urban designers and other professionals are all beginning to include nature connection practices in their fields, because they work! Prisons, schools, care farms, violent neighborhoods, outdoor psychotherapy, and Alzheimers facilities are some of the many places that now including nature connection practices in their healing protocols.

      

    DETAILS & REGISTRATION for Linda’s Upcoming Workshop in Santa Barbara, May 13-15, 2016: Click here


    NOTE: This post is also available on Pacifica Post. Click here to view.

     

    Linda Buzzell, MA, LMFT, PDC (Permaculture Design Certificate), has been a psychotherapist for more than 30 years and has specialized in ecopsychology and ecotherapy since 2000. She and CraigChalquist edited the Sierra Club Books anthology Ecotherapy: Healing with Nature in Mind, a core text in clinical ecopsychology. She is a member of the Editorial Board of Ecopsychology, the peer reviewed journal of the field, and was a keynote speaker at the 2014 Ecotherapy Symposium at the University of Brighton in the UK. She is Adjunct Faculty at Pacifica Graduate Institute. In 2002 she founded the International Association for Ecotherapy and is co-founder of the Ecopsychology Network of Southern California. She blogs on ecopsychology and ecotherapy at The Huffington Post. She is a member of the Ecopsychology Network for Clinicians, where she taught “The HOW of Ecotherapy.” In 2006 she received her Permaculture Design Certificate and with her husband Larry Saltzman has created a food forest around her home that serves as her ecotherapy office. For further information, www.ecotherapyheals.com and www.huffingtonpost.com/linda-buzzell

     

    Bonnie Bright, Ph.D., earned her doctorate in Depth Psychology at Pacifica Graduate Institute. She is the founder of Depth Psychology Alliance, a free online community for everyone interested in depth psychologies, and of DepthList.com, a free-to-search database of Jungian and depth psychology-oriented practitioners. She is also the creator and executive editor of Depth Insights, a semi-annual scholarly journal, and regularly produces audio and video interviews on depth psychological topics. Bonnie has completed 2-year certifications in Archetypal Pattern Analysis via the Assisi Institute; in Technologies of the Sacred with West African elder Malidoma Somé, and has been extensively involved in Holotropic Breathwork™ and the Enneagram.

  • 09 May 2016 6:48 PM | Bonnie Bright (Administrator)

    Ecotherapist Linda Buzzell, Panel Presentation for "Earth, Climate, Dreams"—A Summary



    In a short presentation as a panelist for “Earth, Climate, Dreams,” an online event hosted by Depth Psychology Alliance that took place in April 2016, Linda Buzzell, MA, MFT, shared some insights into the power of “daytime dreams” and working to develop eco-resilience in the face of challenging times. I found Linda's insights into eco-resilience quite powerful, prompting me to summarize them here in order to share them with you.

    Linda begins by mentioning the work of Dr. Steven Aizenstat and psychotherapist, Lauren Schneider, both active in the International Association for the Study of Dreams (IASD), and how they perceive that we can get direct communication from the rest of nature by observing the natural images that arise in our dreams. 

    Regarding dreams, Linda notes, it is also important to look at “daytime dreams” as well as those we have at night. With this, she suggests that young people in our country have been suffering from lack of an alternative vision of our climate and the ecological crisis. What would it look like if we were doing it right, she asks?

    Linda has been working with Craig Chalquist, Ph.D., with whom she co-authored the 2009 Sierra Club anthology, Ecotherapy: Healing with Nature in Mind, to come up with principles of eco-resilience. As our society is going to be going through some difficulties, how can we be resilient as individuals, families, communities and ecosystems, she wonders. The Permaculture design course provides practical approaches to empower yourself, your family and community to allow you to be as eco-resilient as possible. 

    Linda mentions that she participated in a reading circle for Carolyn Baker’s, Navigating the Coming Chaos, which she found to be a very helpful book to engage around. Referring to “The Waking Up Syndrome,” an essay she co-wrote with therapist Sarah Anne Edwards, Linda describes how they engage Elizabeth Kubler Ross’ stages of death and dying to look at the ecological crisis and see how we go through denial, distraction, or despair. 

    She references how drastically each of us can be affected by news such as how climate change or ecological decline is happening much faster than predicted. We each experience trauma due to these ongoing “shocks,” Linda believes—what John Howard Kunstler calls the “Long Emergency” or Sarah Edwards calls “residual trauma.”

    Engaging in community in order to look at issues, dreams, etc. helps with one’s personal eco-resilience, she suggests. The idea of a waking dream in nature is a way we can experience the larger psyche, by communicating with or spending much more time with nature, whether it’s in “little nature” nearby, or in the larger wilderness. This is one more way we can be guided by earth and the larger psyche of nature as to what we need to be doing individually and collectively as to what’s happening on our planet.

     

    View the video of Linda's panel presentation here (approximately 7 minutes)

    View the full "Earth, Climate, Dreams" online panel and community c... (approx. 94 mins)


    Linda is offering an Ecotherapy weekend workshop at Pacifica Graduate Institute in Santa Barbara, May 13-15, 2016.  DETAILS & REGISTRATION HERE


    ABOUT LINDA

    Linda Buzzell, MA, LMFT, PDC (Permaculture Design Certificate), has been a psychotherapist for more than 30 years and has specialized in ecopsychology and ecotherapy since 2000. She and Craig Chalquist edited the Sierra Club Books anthology Ecotherapy: Healing with Nature in Mind, a core text in clinical ecopsychology. She is a member of the Editorial Board of Ecopsychology, the peer reviewed journal of the field, and was a keynote speaker at the 2014 Ecotherapy Symposium at the University of Brighton in the UK. She is Adjunct Faculty at Pacifica Graduate Institute. In 2002 she founded the International Association for Ecotherapy and is co-founder of the Ecopsychology Network of Southern California. She blogs on ecopsychology and ecotherapy at The Huffington Post. She is a member of the Ecopsychology Network for Clinicians, where she taught “The HOW of Ecotherapy.” In 2006 she received her Permaculture Design Certificate and with her husband Larry Saltzman has created a food forest around her home that serves as her ecotherapy office. For further information, www.ecotherapyheals.com and www.huffingtonpost.com/linda-buzzell

     

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