“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?

Heesun Kim is a bright presence in our Ph.D. program for Integrative Therapy and Healing Practices, where her studies focus “on exploring the critical connections between psychology, spirituality, and holistic healing practices.” She has recently been honored as a semi-finalist in the Fulbright program. Many alumni of the program have gone on to become winners of the Nobel Prize and Pulitzer Prize, as well as serving as heads of state. Heesun’s proposal is titled “Jeju Shamanism: Healing Intergenerational Trauma through Collective Mourning” and I’m delighted to discuss it with her.

Angela: Heesun, thank you so much for talking with me. You’ve said that your Fulbright project, if accepted, would “focus on how Jeju shamanism addresses intergenerational trauma and collective mourning as a community healing practice.” Please tell us a little bit about Jeju shamanism and how it intersects with your own family history in Korea. Is it a topic you found during your studies at Pacifica or is it something you’ve been aware of for a long while?

Heesun: Thank you for inviting me, Angela. Jeju is a beautiful island located in the southern part of South Korea. Unlike most of the mainland Korean regions, which have nearly lost their shamanic tradition due to rapid industrialization and western influences, Jeju Island still preserves the shamanic tradition through myths, folksongs, and oral traditions in rituals. The island has a tragic history of a massacre between 1948 and 1954; approximately 30,000 civilians were killed when Korean authorities and right-wing vigilantes, with the US military's compliance and oversight, brutally suppressed a popular uprising.  

Deep Creativity: A Video Interview with Deborah Anne Quibell, Ph.D.

By Angela Borda

“Along the creative’s path, the smallest of things demand our gasp, our loving attention, our fixed gaze, and our compassionate noticing. To gasp is to take in or breathe in the world around us. In depth psychological language this is known as the primary, aesthetic response of the heart.” 

— Deborah, Deep Creativity

In the process of writing the book, we realized we were fleshing out new ways of looking at creativity, new lenses informed by our mutual backgrounds in depth psychology. We compiled these lenses into “The Fifteen Principles of Deep Creativity.”

We chose the word principles to suggest our fundamental thoughts, the underpinnings of the union of depth psychology and creativity.

These are themes rather than definitions; these are convictions rather than truths; these are perspectives rather than facts. They are the way we see the creative world and our place within it, and we offer that vision to you. Take a look at what Deborah has to say about Deep Creativity in her videos below.

Deep Creativity: An Interview with Jennifer Leigh Selig

By Angela Borda

Jennifer is a prolific writer with three screenplays and twenty-two books she has been involved with. Passionate about travel and photography, she is the co-author of Deep Creativity: Seven Ways to Spark Your Creative Spirit and will be co-presenting the Pacifica workshop of the same name with Pacifica scholars Deborah Anne Quibell and Dennis Slattery on March 5–7, 2021. She and Deborah Anne Quibell will also teach a three-month intensive March 8–May 31, 2021. Visit us for more information here. I was delighted to speak with Jennifer, as she is exemplary of Pacifica’s deep-thinking and inquiring spirit.

Angela: What teaching dynamic do you share with Dennis and Deborah and what kind of atmosphere and interaction can participants look forward to between the three of you and with them?

Jennifer: My relationship with Deborah and Dennis is one of the most important and rewarding relationships of my life, and I think that shows up in our teaching dynamics. From the beginning of our collaboration, it was really clear that we respect one another. We each so value what the other two bring—as teachers, as writers, and as human beings. And, there’s a genuine mutual affection for one another, a real love and care for one another that we don’t attempt to hide or to cloak under a veil of professionalism. I think that goes a long way to putting participants at ease, knowing they are in the company of good friends. We learn a lot from our interactions, and we see ourselves as co-learners along with our participants. I look forward to Dennis’ and Deborah’s sessions during the weekend, in the same way I always looked forward to reading their chapters when we were drafting the book. Also, they are both fantastic listeners, so I know that after presenting my sessions, when I open it up to them for discussion, they are going to ask great questions and offer astute comments.

An Interview with Dennis Slattery, Ph.D.

by Angela Borda

Dennis Slattery is a beloved professor emeritus of mythology at Pacifica, with over fifty years of teaching experience and 30+ books published, along with seven books of poetry. He is the co-author of Deep Creativity: Seven Ways to Spark Your Creative Spirit and will be co-presenting the Pacifica workshop of the same name with Pacifica scholars Deborah Anne Quibell, Ph.D., and Jennifer Leigh Selig, Ph.D., on March 5–7, 2021. Visit us for more information here. I felt very privileged to discuss Dennis’s work with him, as he is deeply thoughtful about the liminal realm of imagination and creativity within the context of mythology and depth psychology.

Angela: How does mythology intersect with creativity?

Dennis: Intersect is the right verb to use. The last volume of J. Campbell’s four-part Masks of God is entitled “Creative Mythology.” Myths themselves are creative expressions of the individual/communal soul. The call to create is a call to uncover the myth that is our own, and which communes with other souls. Both require a belief in the invisible forces at work in the world. I think that the unconscious is a creative terrain from which many of our inspirations spring.

Creating is a form of mythologizing ourselves further and becoming more conscious of what that feels like. Creative inspiration comes, in part, from the myth within that we are each living out. Creative expressions fuel that growing awareness.