Connie Zweig, Ph.D., an alumna of Pacifica, well-known for her books on the Shadow, has just published The Inner Work of Age: Shifting from Role to Soul. She will be hosting Pacifica’s symposium on The Inner Work of Age: Shifting from Role to Soul, November 12-14, 2021.

You can find information and registration here.

Angela: I’m delighted to be speaking with you today, Connie. You’re a published author with several books to your credit, among then, Meeting the Shadow and Romancing the Shadow, and Meeting the Shadow of Spirituality. From this, I take it that the shadow is central to your work. People often refer to “shadow work” as examining those parts of ourselves that we aren’t comfortable with or wish to hide. What is the shadow to you, and how does it relate to Depth Psychology?

Connie: Carl Jung coined the term “shadow” to refer to our personal unconscious. One of his many gifts was the insight that anything at all can be repressed into the shadow. For Freud, there was only dark or negative material in the unconscious. But for Jung, anything could be banished into the shadow, including our early aptitudes and gifts. So, the shadow is like a darkroom that contains our dormant images, thoughts, and fantasies. Shadow work is the process that brings them back to life. And we know now that the mind and body are functionally identical, so the shadow is not some corner in the mind that we can’t see. The shadow material is in our cells, our muscles, nerves. That shapes our responses to life, and it colors our experiences of our circumstances at every moment.

Dear Pacifica Community,

For the past several weeks we have witnessed with growing alarm and deep sadness the impact of another major hurricane (Ida) with its ancillary storms, tornadoes, and flooding in a large swath from New Orleans through the Mid-Atlantic States, into the Northeast with tremendous damage and loss of life. Pacifica has staff, faculty, students, and alumni who the storms have, in some cases, severely affected. We are most grateful to our Alumni Association for offering psychological assistance and support through its Care Line. The Care Line is open 24/7 and can be reached by phone at 805-679-6163 or by email: AlumniRelations@pacifica.edu. But even with this compassionate offering, communications have been rendered much more difficult by the storms with power outages.

At the same time, we in the west, especially in northern California and Oregon, have experienced severe droughts, followed by horrendous fires. There is a collective, felt sense of being out of balance in/with nature. Though natural disasters recur on a regular basis, the frequency and intensity of these events in the 21st century seem to be escalating well beyond the “normal” of previous years.

Radhule is an author, mindfulness meditation teacher, and psychologist with a Ph.D. in Clinical Psychology from the California Institute of Integral Studies, with a new book out, Heart Medicine: How to Stop Painful Patterns and Find Peace and Freedom. Since 1997 she has taught at Pacifica Graduate School as adjunct professor. I’m delighted to learn more about her work and life’s mission.

Angela: To begin, can you acquaint us with your connection to and work at Pacifica? At what point in your career did you decide to teach at Pacifica?

Angela: Thank you for speaking with me today, Charles. I’m intrigued by the diversity of your professional and personal pursuits. You are a capoeira instructor, a poet or spoken word artist, a counselor, and a graduate student. Let me first start with your time at Pacifica. What drew you to the school and what has your experience in the Depth Psychology, Integrative Therapy and Healing Practices Specialization been like so far? Do you know what you’ll be focusing on for your dissertation?

Charles: For my dissertation, I’m doing a phenomenological study about Capoeira Angola. The intention is to produce a description of the multiple ways Capoeira Angola can heal its practitioners from trauma experienced in their lifetime.

When we talk about Capoeira Angola, we’re talking about the mother of Capoeira, as it was birthed in Africa and took shape in Brazil. Some Capoeira teachers believe it may have come from a ritual dance in Angola. I tie in the past because Capoeira Angola is an affect response to trauma, for those who were enslaved and captured, a way to recapture their personhood, their identity and hold onto their culture, their beliefs. Present day, regardless of where practitioners are from, that story still exists for liberation. If we hold onto trauma, we can become victims. The metaphors and archetypes of Capoeira tie into depth psychology. To add to that, you have this collective of people who are with you as a support system. In Capoeira, Angola there is no hierarchical system, no creation of division, everyone is equally important, whether you just started or have been practicing for years. The idea is for all of us to win. You only lose if you lose your cool.

Initially I went to visit Brazil in 2010 because I was interested in pursuing a Ph.D. at UCLA in their "World Arts and Culture" program, and wanted to focus on how the spiritual aspects of capoeira can affect people in their daily lives. When I returned after being there for a month, I realized that spirituality is an individual pursuit. Therefore, with my interest in psychology and spirituality I began to wonder if there was such a thing as spiritual psychology. My counselor at the University of Santa Monica told me about Pacifica, a spirit-based program. I wanted to continue my studies in that vein, where space would be held for a spiritual approach. I already had my own counseling practice, and I wanted to bring in other modalities of healing. After some contemplation, I decided to go with DPT. I want to be the best I can be for me and those I work with.

“Astrology provides images to be pondered for their symbolic richness and mythical amplification; they afford archetypal data, divine gifts.”
—James Hillman

Dr. Rossi will be leading the online course “Archetypal Astrology and Personal Mythology: Part I: Fire, Earth, Air and Water: The Elements of the Zodiac,” that will go from July 31–September 4, 2021. She is a core faculty member of Pacifica’s Jungian and Archetypal Studies M.A./Ph.D. program, and I’m delighted to speak with her about archetypal astrology and her upcoming course.

Angela: Astrology is something that many civilizations have created, although the systems are different, the idea being that something about the interaction of the stars and where and when we’re born into the world can be read like a map, that the moment you are born defines in some way what challenges and strength you will have, how you will relate to the world, and ultimately, what your destiny might be. How does archetypal astrology resonate or depart from this common understanding of astrology?

Safron: I would say that archetypal astrology emphasizes certain threads. Archetypal astrology is anchored in C.G. Jung’s psychology and his notion of the archetypes. So one of the primary ideas is that our birth chart, the planets, signs and their configurations, symbolize the archetypal patterns of the psyche. In other words, archetypes are living forces within us and astrology maps out those forces symbolically.

Another key idea is that astrology is archetypally predictive rather than concretely predictive. This differs from ancient ideas about astrology, but some modern approaches as well. Astrology does not tell us what is going happen so much as it indicates how we experience what happens. Another way to put it is that events don’t happen to people, rather people happen to events. So from this perspective, astrology is about understanding ourselves better, the archetypal patterns at work in us, which leads to having a more meaningful grounding to our lives.

Minh Tran is a Ph.D. student in Pacifica’s Depth Psychology program, as well as being a licensed family therapist. He has been selected to be a featured artist in the Artist Spotlight at LACPA. The featured project he was selected for is “America Dreams,” an intellectual musical exploring matriotism and social artistry. I’m delighted to talk with Minh about his project:

Angela: What can we look forward to in “America Dreams,” the presentation you will be giving on June 6^th for the LACPA?

Minh: It’s a choreographed essay with its roots in a presentation I made for a course at Pacifica in Cultural Psychology, on America and social justice. That was the genesis. The Spotlight series the LACPA has this year, reached out to me to see if I wanted to elaborate more on the topic and present more on what “America Dreams” is about. The origin of the choreographed essay was inspired by a music video of a Vietnamese singer who was choreographing with her hands. I was so inspired by it. And at the gym, one fine morning, my active imagination was at work, and I started to think about my essay and my hands just started moving, and it started to look good, and I just went along with it. So the hand movements were new to me, but they are choreographed movements. In my clinical practice, I work with kids also, and I started experimenting with elaborating with my hands like puppets, and it became natural. I started paying more attention to hand gestures as a form of communication during telehealth sessions. On a conscious level I was drawing inspiration from Ericksonian Hypnotherapy, Milton H. Erickson, the “wizard of the desert.” His form of hypnotherapy widens what we think of as hypnotherapy.

My intention is to queer the line between edification and entertainment. I hope people who experience “America Dreams” walk away entertained, inspired, and moved on some level, as we are by a great concert or movie. But I want people to also think deeply about topics of the times. I want the art to speak to the times.

Gelareh Khoie is pursuing her Ph.D. at Pacifica in Jungian and Archetypal Studies with an Emphasis in Depth Psychology. A writer, artist, DJ, and teacher, her studies have ranged from the mythology of disco to the archetype of Artemis. I’m delighted to learn more about her.

Angela: You write beautifully, are a natural story teller, and you have an article up at “Personality Type In Depth”. I read “Artemis as Spirit of the Wild” with interest.

Here is a quote that stood out:

“As the light and dark sides of the functions made their appearances in my life, Artemisian threads helped me cope with traumatic circumstances by continually providing a stream of life-affirming power. Indeed, the Artemis sensibility traveled in lockstep with my growing function maturity. Ultimately, as is her wont, Artemis helped me give birth to new consciousness by revealing the fecundity inherent in my wounds. For Artemis is the cool-headed and unsentimental realist who demands that we look at our true selves with unvarnished eyes and insists that we accept the darkness and the danger of the deep wilderness, the very darkness that gives life its richness.”

Is Artemis part of your dissertation research and how has your study of her continued to influence your understanding of the human psyche?

Mădălina Bortes, M.A. is currently at Pacifica in the Ph.D. in Depth Psychology program with a specialization in Somatic Studies. Her work covers “the psychosomatic experience of communism in România.” She has been nominated as a semi-finalist in the Fulbright program, and I’m delighted to be speaking with her.

Angela: Thank you for talking with me. How does your personal life story and background intersect with communism in România, and what inspired you to take that as your research topic?

Mădălina: It is a true pleasure. Thank you for asking me to do this. I was born in Sibiu, România, a very culturally vibrant city in the Transylvania area. It is one of those cobblestone streets, pastel-colored houses, and human-sized windows kind of a city. I was born just after the revolution, so I did not experience life in România during communism, and I did not hear about communism while growing up, there or in the U.S., which is where we moved after I'd finished the second grade. Communism was not an avoided topic, as it can be for some people; it was simply never mentioned. The absence of meaning-making, or the absence of “lustration,” as some post-communist scholars note, fascinated me. Whenever I spoke with anyone who'd experienced life in România during communism, such as my family members and their friends, I was awestruck by the great degree of flippancy they expressed about their lived experience. Everyone mentioned electricity limits, perpetually long lines, canned food for breakfast, and a lifestyle that resembled the days after a particularly severe natural disaster. However, no one seemed very affected by what they'd lived through, for ten, twenty, even thirty years; and more than this, everyone offered the same response to my naive question of how it was that they'd genuinely believed such a lifestyle was normal, was the only way of living. Everyone I'd asked said, "It was all we knew," and this greatly intrigued me.

Christopher M. Bache, Ph.D. is an accomplished teacher as well as researcher in “the philosophical implications of non-ordinary states of consciousness, particularly psychedelic states.” He will be the keynote speaker of the upcoming Pacifica Conference, “Accessing the ineffable: Depth Psychology, Religious Experience, and the Further Reaches of Consciousness,” on June 19, 2021. Click here for more information. I’m delighted to find out more about his research and the conference.

Angela: The title of the workshop is “Accessing the Ineffable.” And your talk will be on “LSD and the Mind of the Universe: The Challenges and Blessings of an Extreme Psychedelic Journey.” How has LSD helped you to access the ineffable, or as you say in the book, allowed you to journey “into a unified field of consciousness that underlies all physical existence”? How did you first get involved, and are you glad you took the trip?

Chris: Yes, I’m very glad I took this journey, though I also want to say that it was the most demanding undertaking of my life.

I began my psychedelic work in 1979 when I was 30 years old. I was just out of graduate school from Brown University where I had trained as a philosopher of religion, finishing my studies as an atheistically-inclined agnostic. I was looking for where to take my research next when I read Stan Grof’s Realms of the Human Unconscious. I immediately saw the relevance of his work to the core questions I had been trained to pursue as a philosopher–whether life has meaning or purpose, whether human beings survive death, and whether there is a conscious intelligence operating in the universe. I saw that with the advent of psychedelics, the deepest contributions to my discipline would be made by persons writing out of an experiential basis, not just an intellectual basis, and I felt a deep calling to do this work. (My Saturn Return marked a number of seminal transitions in my life: from student to professor, from book learning to experiential learning, from agnosticism to psychedelic initiation.)

Professor William Barnard, Ph.D. will be giving a talk on “The Religious Use of Psychedelics: The Santo Daime” in the upcoming Pacifica conference “Accessing the Ineffable: Depth Psychology, Religious Experience, and the Further Reaches of Consciousness” on June 19, 2021. This conference will bring together an eclectic group of scholars to investigate to mysterious elements at the foundation of Jungian depth psychology – “consciousness” and the expansive potentialities of a non-local “unconscious.” For more information on this event, please click here. [https://retreat.pacifica.edu/accessing-the-ineffable/] I was delighted to spend time talking with Bill and learning more about his research and experiences.

Angela: You are a professor of religious studies, and will be presenting a talk on the use of psychedelics in religion, in particular, the Santo Daime, which you describe as “a relatively new religion that emerged out of the Amazon rainforest region of Brazil in the middle of the twentieth century and which now has churches throughout the world; a religion in which a psychedelic brew – ayahuasca – is taken as a sacrament.” For those who are not familiar with ayahuasca, can you tell us the basics of where it comes from, what it is, and how the experience of ingesting would lead people to consider it a sacrament?