Program

ELISE WATERS OLONIA
Offered Thursday through Saturday mornings from 8:00 to 8:30 AM and during breaks

A guided moving meditation that explores the relationship of body, mind, and breath. Engaged with eyes open or closed, this accessible practice invites you to come into a deeper relationship with the movement of the breath in calming the body and settling the mind. The focus is on awareness of movement, without attachment, allowing for an openness to possibility, both physically and mentally. In this place of stillness, we cultivate a familiarity with both light and dark aspects of our being. In this quiet moment with gentle movements, we are most aware, fully connected, and present.

FRANCES HATFIELD
Offered Thursday through Sunday mornings from 8:00 to 8:45 AM

Throughout human history, people have been telling dreams in community. This ancient lineage of dreams and dreaming carries great significance in many of the world's older cultures and this lineage is trying to find a voice in our modern world today. The Social Dreaming Matrix is an experimental container for sharing dreams and images arising from the deep psyche. This opportunity to share dreams, without interpretation, with a dream calling out its response through another dream or an image, helps us to see into each other and into ourselves in compelling and evocative ways. Sharing this process can seed our dreams and inner experiences for long periods to come, offering us inspiration and meaning.

JURGEN WERNER KREMER, GREGORY CAJETE, and URSULA KREMER
Saturday, November 8 (120 minutes)

Jung was deeply concerned about the state of the modern world with its “rationalistic and political psychosis that is the affliction of our day … Where rationalistic materialism holds sway, states tend to develop less into prisons than into lunatic asylums” (Jung, 1951/1959, p. 84, §140 and p. 181, §282). He noted “that our modern prejudice of overestimating the importance of the intellect and the conscious mind might be false” (Jung, 1931/1977, p. 49). Many of Jung’s statements seem prescient of our current polycrisis. Each of the three panelists will explore the theme of the imbalances created by rationalistic materialism from a different perspective. The trajectory of Western science intensified in the period of the European Enlightenment when the realm of the imaginal was eclipsed (or degraded into fantasy, Corbin, 1969). The bright light of the enlightenment, with all its tremendous scientific advances, created a deep darkness that is arguably at the root of our current unraveling of what was thought to be a stable modern worldview. The type of rationality Jung critiqued, what Popper and Eccles called ‘promissory materialism’, has been shattered by Western science itself, namely the development of quantum theories. At this historical juncture an emergent confluence of quantum theories and Native sciences facilitates the exploration of the shadow of Western science, whether in the assertion and remembrance of Indigenous knowledge systems; or the acknowledgment of the importance of the imaginal realms and their exploration through dreams, intuition, and ceremonial practices; or the emergence of a native quantum cosmovision that helps us recover what the blinding light of the materialistic paradigm has relegated to the shadow. The first speaker will outline the shadow of Western science in terms of its dissociation from the imaginal realms and an emergent Native quantum cosmovision that builds on the Jung-Pauli conjecture (Atmanspacher & Fuchs, 2014). The second speaker will explore the natural laws of interdependence as understood in native science; Jung’s visit to the Taos pueblo; and the presence of nuclear facilities near ancient pueblo sites (and Santa Fe) to highlight the urgency of addressing the shadow issues of Western science. The third speaker will discuss the importance of relationality and reciprocity in creativity, transformative processes, and our engagement with Earth and the land we live with, as we nurture the development of new qualities of scientific knowledge.

References
Atmanspacher, H. & Fuchs, C. A. (eds.). (2014). The Pauli-Jung Conjecture. Imprint Academic.
Corbin, H. (1969). Alone with the Alone. Princeton University Press, Bollingen Series.
Jung, C.G. (1951/1959). Aion. Princeton University Press, Bollingen Series.
Jung, C.G. (1931/1977). C.G. Jung Speaking. Princeton University Press, Bollingen Series.

RODNEY WATERS, PIANIST and KENNETH GAYLE, TENOR
Saturday November 8, 5:30 – 7:00 pm at First Presbyterian Church, 208 Grant Ave, Santa Fe, NM

Orpheus and his descent into the underworld illustrate music’s spiritual, neurobiological, and psychological power to transcend cognitive evaluation, allowing an experiential encounter with darkness and grief. This presentation consists of a brief lecture on Orpheus followed by a concert with pianist Rodney Waters and tenor Kenneth Gayle. The lecture highlights three dimensions of music as exemplified in the Orpheus and Eurydice myth—connection, suspension, and animation—framed by an analysis of the following passage from Ovid’s Metamorphoses:

The bloodless spirits wept as he sang. Tantalus did not reach for the ever-retreating water: Ixion’s wheel was stilled: and Sisyphus, rested there, on his rock. Then they say, for the first time, the faces of the Furies were wet with tears, won over by his song: Hades, the king of the deep, and his royal bride Persephone could not refuse his prayer, and called for Eurydice.

Connection: Music serves as a transcendent bridge, connecting the mortal realm with the Underworld, the conscious with the unconscious.

Suspension: The temporary respite granted to Tantalus, Ixion and Sisyphus symbolizes music’s capacity to interrupt cyclical patterns of neurotic thought and unconscious reactivity.

Animation: The ability of music to stir the souls of even the Furies and Hades himself underscores its power to animate and awaken the deepest aspects of human emotion. By bypassing linguistic and logical constraints, music evokes and awakens emotions in their purest form, facilitating a direct, visceral experience of the psyche’s depths.

The concert includes works specifically inspired by the myth of Orpheus, as well as additional music and texts that explore the themes of night, sleep, darkness and introspection.

HELGE M. OSTERHOLD
(90 minutes)

The contemporary cultural and ecological upheaval is experienced by many as a descent into darkness, where the known centers and structures in individual and society are overwhelmed and appear to not hold. In C.G. Jung’s analysis, the alienation of modern individuals from their own unconscious depths is a central source of the psychological, cultural, and ecological distress we are currently witnessing and experiencing. A critical dimension of this estrangement from our depths involves the repression of the “shadow”—those aspects of the psyche deemed unacceptable by the conscious self. The questions arise: how can we collectively foster awareness and integration of the shadow, the unknown “darkness”? How can we move from shadow to soul, from alienation and polarization to connection, integration and wholeness? And, how can shadow work and individuation be cultivated outside of the therapy room?

This presentation explores the structure, process, and experiential impact of a graduate-level course designed to involve students in personal and collective shadow work. Engaging students conceptually and experientially in shadow exploration, the course integrates depth psychological and cultural studies, as well as Buddhist meditations and other experiential practices to foster self-inquiry and transformation. Rooted in an integral education paradigm, the course bridges intellectual, emotional, spiritual and embodied dimensions of knowing and learning.

The article examines the pedagogical framework, theoretical foundations, and experiential methodologies of the course. The implications of shadow work in group settings are discussed, emphasizing its potential for fostering consciousness and wholeness in individuals and communities.

RUTHANN DUNCAN
(90 minutes)

This presentation will begin with a review of the book by George Czuczka, Imprints of the Future: Politics and Individuation in Our Time (Einsiedeln, Switzerland: Daimon Verlag, 1987). Mr. Czuczka’s work will then be considered in the context of current political dynamics and figures emerging as perturbations of the collective field, particularly the United States but also in international political movements. The emphasis will be on the emergence of the Shadow as constellated in the homeostatic field of the national collective persona, in the case of the United States, the persona of the “city on the hill,” the beacon of righteousness, and predestination as the Chosen of God. Characters in this shadow drama are the tyrant, the trickster, and the troll, laying waste to or turning inside out the virtues proclaimed in the United States Constitution and Bill of Rights. An example of this inversion is the recent transformation of DEI—diversity, equity, and inclusion—into FUD—fear, uncertainty, and doubt. Jung’s view of compensation and enantiodromia in the service of greater consciousness and balance will be applied to the collective psyche as it moves to open the field to the possibility of increased awareness of the shadow of American history and its impact on Americans’ self-image.

During the Watergate scandal in the 70s someone remarked that “somebody turned the lights on in the basement in Washington.” During this second Trump administration, the Shadow is in full view, giving us an opportunity to explore what it is serving.

Note: George Czuczka died in January of this year at age 99. His book, with its foreword by Ann Ulanov, is perhaps even more timely and relevant today, and its observations more critical for the future, which is now.

NAOMI MANDSAGER BARTLEY
(90 minutes)

There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.
― Genesis 6:4, KJV

This paper offers a deep exploration of morality as a means to "meet and work with" the darkness presenting itself in current times. More specifically, regenerative agriculture is introduced as a uniquely positioned, far reaching application of practical morality amidst today’s destructive forces—the ultimate object lesson, per se.

Regenerative agriculture principles, traditional ecological knowledge, systems and complexity theories, and Jung’s ideas about morality undergird this presentation, among other sources. Together we will examine ideas of dimensionality and imagination as historical precursors to transformational change in society, keeping in mind that ‘drivers of chaos will not produce the light needed’ to bring about regeneration when void of both these dynamics.

Opening with a heritage mise-en-scène, brief readings from Giants in the Earth set the stage for our discourse. Following, ethnographic interviews with regenerative farmers frame our lesson and reveal important questions about the transition we are undergoing as a society. For example, “Are we on the precipice of a Golden Age or Renaissance?” “How do we find creative, ethical solutions to the gaps we find ourselves in, between corporate takeovers and growing small farms to scale?” “How do we cooperate with Creation and care for Her while feeding humanity?”

Participants will be invited to reflect on challenges to one’s own morality as we engage in these and related complex questions.

The explanation was plain; this desolation out here called forth all that was evil in human nature.

But it had been as if a resistless flood had torn them loose from their foundations and was carrying them helplessly along on it's current—flinging them here and there, hurling them madly onward, with no known destination ahead.
― O.E. Rølvaag, Giants in the Earth

References
Jung, C.G. 1969. Aion: Researches into the Phenomenology of the Self, Princeton University Press: Princeton, NJ.
Merritt, D. L. 2012. Hermes, Ecopsychology, and Complexity Theory: The Dairy Farmer’s Guide to the Universe, Vol. III, Fisher King Press: CA.
Rölvaag, O.E. 1955. Giants in the Earth, Harper & Row, Publishers, Inc.: NY.
Seymour, M., Connelly, S. Regenerative agriculture and a more-than-human ethic of care: a relational approach to understanding transformation. Agric Hum Values 40, 231–244 (2023). https://doi.org/10.1007/s10460-022-10350-1

HEATHER TAYLOR-ZIMMERMAN & GREG MAHR
(90 minutes)

Though terrifying, nightmares can allow us to enter the dark aspects of the inner world. Nightmares are part of the psyche’s response to trauma; about half of trauma survivors will experience nightmares. The authors describe clinical work with a population of acute trauma patients, including therapeutic work with nightmares. The standard methods of Image Rehearsal Therapy (IRT) and Cognitive Behavioral Therapy for Nightmares (CBT-N) are described. These methods resemble Jungian dreamwork expressed in exclusively verbal CBT language, though dreams are typically visual and often somatic. In response, we propose a new embodied, arts-based approach to nightmares inspired by C. G. Jung.

In this seminar, we introduce a depth psychological model of shadow work for nightmares, applying Jung's “invaluable method” of Active Imagination to augment IRT and CBT-N. Jung (1977) posited that "in everyone some kind of artist is hiding," emphasizing that the “forgotten artist must be fetched up again from the darkness of the subconscious, and a path cleared for the urge for artistic expression” (p. 42). This retrieval and expression are crucial for healing both personal trauma and the psychic disturbances of our era, characterized by a disconnect from the mythopoetic imagination that Jung identified as a fund of healing images.

Participants will be invited to engage with their nightmare imagery directly to transform haunting figures into guides and symbols of transformational empowerment. They will then amplify these images through art, creating embodied representations that illuminate unconscious darkness. This process concludes by sharing and discussing the images, fostering an understanding of the collective dimensions of their nightmares and paralleling the shared global experience of the ‘dark night.’ This collective engagement with nightmares not only empowers individuals to transform their personal shadows but also deepens our understanding of the collective shadows permeating our times, drawing insights from the personal to the world soul. Through this practice, we invite individuals to step into the theater of their soul’s imagination, using nightmares as a stage for individuation, thus reclaiming the dark roots of human consciousness in a world that often overlooks the power of its own dreams.

Jung, C. G. (1977). Psychology and spiritualism. (R. F. C. Hull, Trans.). In G. Adler (Ed.), The collected works of C. G. Jung (Vol. 18, pp. 312–316). Princeton, NJ: Princeton University Press. (Original work published in 1948)

FRANCES HATFIELD
(90 minutes)

At the heart of our non-indigenous origin stories in America are two contradictory narratives: the quest for unlimited wealth and power on the one hand; and on the other, the revolutionary ideals of freedom, equality, democracy, and rebellion against exploitation and power based on wealth and class. We are now forced to reckon with the conflicting nature of our values as never before, and with the undertow of ancestral violence and unhealed trauma we carry in our history as a result, acutely present in the history and culture of New Mexico. The violent clash of opposites between the right and left, fueled by decades of economic exploitation and the fragmenting nonhuman forces of the digital age, threatens to destroy our fragile experiment in democracy. In this alchemical moment, our cultural complexes and mutual shadow projections harbor the seething poisons waiting to be transmuted into healing medicines.

In this presentation, the archetypal forces underlying our existential crisis will be explored to illuminate symbolic expressions of collective traumas, cultural complexes, and of those potential medicines hiding in our shadow, awaiting the light of consciousness. America’s myths have older roots in the Orphic cosmogonies that place us at the end of the Age of Zeus, whose chief attribute is power. These myths teach us that when an age comes to a dead end, the goddesses make a plan to overthrow its ruler and begin a new age. We now find ourselves at such a dead end, where dehumanizing values fostered by left hemispheric brain dominance, technology, greed, and the pursuit of power have brought us to the verge of extinction. In this presentation we will descend into Hades where Zeus’s rule comes to an end, to “hit bottom” and face the truth of who and what we are. In our coniunctio at the nadir, we find the potential for new life. Are Gaia and her sisters dreaming in and through us the radical transformation of consciousness, and reality itself, that a new age entails?

PENELOPE YUNGBLUT
(6 hours)

Description: Playing with, tearing, and pasting dark and light art tissue paper, we will allow unplanned and spontaneous images to emerge. Participants will engage with these images using various forms of active imagination, seeking to uncover and process what is hidden and unclaimed in the recesses in our psyche. What we dread and consider inner darkness may lead to the gold of newfound energies, aspirations, inner wisdom, and opportunities for growth on our individuation journey.

Process: With a table full of different colored tissue paper, participants will choose what colors they wish to work with, tearing and gluing the pieces of tissue paper on Bristol board, one piece on top of the other, until the picture is “done.” Participants may make five or more collages in this fashion over the course of the 6-hour workshop.

As a group, we will look at our pictures, give each collage a title, and make associations to our images as products of the unconscious. We will personify a figure, object, affect, color, scene in a collage with which to enter into an active imagination dialogue. Sharing will be encouraged in such a way as to preserve privacy. Being witnessed facilitates the energy and support to move a step further. Finally, we will have the opportunity to write imaginative once-upon-a-time stories based on looking sequentially at what our collages suggest, one after the other, informed and expanded by active imagination.

CHANTI TACORONTE-PEREZ
(6 hours)

The darkness conceals our wounds—the forgotten stories, unsaid words, obscured trauma, unwelcomed shame, and the marginalized. When approaching the physical darkness, one's eyes must adjust to navigate through unfamiliar terrain. Zenju Earthlyn Manuel shares, "Darkness is the birthplace from which all things and all people emerge into being and to which all will reenter” (p. 27).

Jung had a profound relationship with the darkness; he learned to trust this liminal space, rich with creativity and potential. With this knowledge, Jung began to track the shadow—the parts of the self that are not fully known—into the depth of the unconscious to explore the human psyche. Locating one's woundedness is akin to discovering an activated complex. A complex is a subtle gathering or hiding place where energies or feelings split off and become autonomous, unconscious forces (Jung, 1948/1969b). Concealing one's woundedness adds pain and burden to one's body, which holds the wound.

In this workshop, we return to the creative roots of depth psychology and Indigenous ways of knowing, tending to psychic wounds through the ritual practices of deep rest, active imagination, and creative mark-making. As Jung stated (1961/1963), "The essential thing is to differentiate oneself from these unconscious contents by personifying them, and at the same time to bring them into relationship with consciousness. That is the technique for stripping them of their power" (p. 187). Through this process, we can liberate the wounds from the body, actively observe them, and listen to our reimagined desires.

We will begin this six-hour workshop by welcoming the darkness in a familiar way: through rest. Participants will explore their inner landscape through yoga nidra and express their experiences by translating an image of their wound as a retablo—a small image that holds and represents complexity.

The second half of this ritual will be dedicated to collaboratively constructing a wound temple, a space where these images can be acknowledged, released, grieved, and cared for. We can honor the darkness in the presence of wounds by welcoming this ritual process as a source of depth, richness, and ancient wisdom.

References
Jung, C. G. (1963). Memories, dreams, reflections (A. Jaffe, Ed.; R. Winston & C. Winston, Trans.). Vintage Books. (Original work published 1961)
Jung, C. G. (1969b). A review of the complex theory (R. F. C. Hull, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung: Vol. 8. Structure and dynamics of the psyche (2nd ed., pp. 92-–104). Princeton University Press. (Original work published 1948) https://doi.org/10.1515/9781400850952.92
Manuel, Z. E. (2023). Opening to darkness: Eight gateways for being with the absence of light in unsettling times. Sounds True.

DEBORAH EGGER
(6 hours)

The dark side of humanity seems to have the upper hand in our world today. And yet we know that from the start of civilization, evil is not to be avoided. What is our role, our obligation, our responsibility as individuals now? How do we become more conscious of our own darkness within to be ‘the bearer of the divine miracle’ which can provide guidance for the human race on its journey through history?

In this workshop, first, we will get better acquainted with our personal shadow, based on complexes and developmental wounding, and learn how to integrate it for more wholeness. We will come to better understand the necessity of disobedience, betrayal, mistakes and sins, shame and guilt in the process of conscious-making, creation and salvation. Second, we will explore the role of inner anima/animus figures, working with shadow aspects of the personality, which are required to move us to more soulful relationships and a more soul-filled life.

Specifically:

• Following Neumann’s reflections on the shadow, we will explore details of our own personal experiences and purpose of shadow in our emotional and psychological life.
• Using Edinger’s Psychic Life Cycle concept, we will revisit moments of shame and guilt in our lives to better integrate the guidance they provide for our growth.
• With reference to Hillman, Zeig, and Wolf’s work on betrayal, we will come to recognize the power of repentance and grace in individuation.