‘The Spectre of the Other in Jungian Psychoanalysis could not be timelier

nor more important. This superb collection of new research dissects Jung’s
eurocentrism, diagnoses his racism and repositions his psychoanalysis as
uniquely poised to bring transdisciplinary illumination to the Other in a
twenty-first century of multiple crises. Drawing on indigenous, artistic, his-
torical and psychological perspectives, The Spectre of the Other is an inter-
national volume extending clinical research into the collective. It thereby
reinvigorates Jungian studies by enlarging the scope of the field. No serious
scholar of psychology and othering can afford to miss it’.
Susan Rowland, author of Jungian Arts-based
Research and the Nuclear Enchantment of
New Mexico (2021)

‘This bold volume gives flesh and blood specificity to the notion of the Other,
a term which can easily feel like an all-purpose nostrum when applied in-
discriminately. The insightful contributors to this finely differentiated book
enable us to explore the Other as it appears in the creative arts, sociology,
psychology and even the ultimate Other, the anus’.
Thomas Singer, editor of the award-winning Cultural
Complexes and the Soul of America

‘Open this marvellous book to any page, and you will discover another
facet of that protean notion of the Other that you likely have not considered
before. These chapters evoke the cultural complexes emergent from con-
tributors from seven countries encompassing intrapsychic, sociocultural,
historical and archetypal dimensions. The essential paradox of the Other,
in eternal syzygy with the Self, is revealed as both the sine qua non of con-
sciousness and unconscious shadow laden with destructive potential – and
as that third which unites these seeming opposites. Illuminating, erudite
and crucially relevant to our times, this book is a rich feast for mind, heart
and soul’.
Frances Hatfield, senior training analyst at the
C. G. Jung Institutes of San Francisco and Santa Fe,
poetry editor of Jung Journal: Culture and Psyche,
and author of Rudiments of Flight

‘This ground-breaking collection of essays – expertly curated by Marybeth

Carter and Stephen Farah – captures the archetypal valence of the pressing
struggles and conflicts faced by humanity in the 21st century. No stone is
left unturned, as the authors fearlessly tackle wide-ranging topics, detailing
how alterity is constellated and expressed by the psyche. The key question
readers are forced to ask is: what do we do when we are conscious of how
processes of othering materialise? In this regard, The Spectre of the Other
in Jungian Psychoanalysis: Political, Psychological and Sociological Perspec-
tives practises what it preaches; it marks a paradigmatic shift in Jungian and
post-Jungian studies. While the book explores topics and presents methods
that are second nature to the field, it also unapologetically confronts, in
equal measure, the very issues that have been ignored and banished to the
fringes. By making that which is unconscious, conscious, the book’s ethos is
completely aligned with the topic with which it so skilfully engages. Stated
another way, this collection will stand the test of time, not only because of
its vision and intersectional spirit, but also because it captures where our
field has been and points to where it is going – indeed, where it needs to go’.
Kevin Lu, PhD, Head of Department, Department of
Psychosocial and Psychoanalytic Studies,
University of Essex

‘This important and innovative collection of chapters inspired by the IAJS

international conference held in Cape Town covers a wide range of in-depth
perspectives that creatively examine the ever-prescient phenomenology of
the Other through three parts: the Transpersonal Other; the Socio-Political
Lives of Otherness and the Mythopoetic Other as explored through Film,
Art and Literature. Each chapter, written by talented and experienced Jun-
gian analysts, psychotherapists and academics, explores fresh perspectives
on the theme of otherness, particularly during times of global crises where
blame and scapegoating the Other becomes increasingly visible and open to
complex, interdisciplinary and international scrutiny’.
Dr. Phil. Elizabeth Brodersen, accredited training
analyst, supervisor and member of the research
commission of the C.G. Jung Institute,
Küsnacht, Zürich
The Spectre of the Other in
Jungian Psychoanalysis

This volume explores Jung’s theories in relation to the concept of Other and
in conjunction with the lived experience of it, while examining current events
and cultural phenomena through the lens of Jungian and ­post-Jungian
­psychology, sociology, literature, film and philosophy.
The contributors examine global expressions of these various viewpoints,
disciplines and life experiences and how cultural, political and sociological
complexes evoke challenges as well as invitations to the idea of the Other
from intersecting and convergent perspectives.
The Spectre of the Other in Jungian Psychoanalysis is timely and impor-
tant reading for Jungian and post-Jungian analysts, therapists, academics,
students and creatives.

Marybeth Carter is a Jungian analyst in private practice in Southern Califor-

nia and a member of the C. G. Jung Institute of Los Angeles. She serves on
the board of directors of the International Association for Jungian Studies.

Stephen Anthony Farah is the co-founder and head of learning at The Centre
for Applied Jungian Studies based in Cape Town, South Africa. He serves as
co-chair of the International Association for Jungian Studies.
The Spectre of the Other
in Jungian Psychoanalysis

Political, Psychological and

Sociological Perspectives

Edited by Marybeth Carter

and Stephen Anthony Farah
Designed cover image: Ekely | © Getty Images
First published 2023
by Routledge
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© 2023 selection and editorial matter, Marybeth Carter and
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Names: Carter, Marybeth, editor. | Farah, Stephen Anthony, editor.
Title: The spectre of the other in Jungian psychoanalysis: political,
psychological, and sociological perspectives / edited by
Marybeth Carter and Stephen Anthony Farah.
Description: Abingdon, Oxon; New York, NY: Routledge, [2023]
| Includes bibliographical references and index.
Identifiers: LCCN 2022032256 | ISBN 9781032121871 (hardback) |
ISBN 9781032121864 (paperback) | ISBN 9781003223481 (ebook)
Subjects: LCSH: Jungian psychology. |
Other (Philosophy) — Psychological aspects.
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ISBN: 978 -1- 032-12187-1 (hbk)

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DOI: 10.4324/9781003223481

Typeset in Times New Roman

by codeMantra
Contents

List of Contributors ix
Acknowledgements xiii
Editors’ Preface xv
M A RY BE T H CA RT E R A N D S T E PH E N A N T HON Y FA R A H

Foreword: Jung and the Other in historical and theoretical

perspectives xxiii
R E NO S K . PA PA D OP OU L O S

Introduction: Sinking like a stone: Activism, analysis and the

role of the academy 1
A N DR E W SA M U E L S

PART I
The transpersonal Other: Dreams, ancestors and
the psyche 9

1 Jung’s fantasies of Africa and the individuation process, and

Africa’s healing of analytical psychology 11
RO GE R BRO OK E

2 The spectre and its movement: The dynamic of intra- and

transgenerational influence 28
S T E PH A N I S T E PH E N S

3 Satan’s mouth or font of magic: What is it about the anus? 38

M A RY BE T H CA RT E R

4 My kinky shadow: The poetics of the sadomasochistic Other 50

D OUGL A S T HOM A S
viii Contents

5 The white lion as symbol of the archetype of the Self and the
cannibalisation of the Self in canned hunting 61
DE N I SE G ROBBE L A A R

PART II
Sociopolitical lives of otherness: Pain and possibility 83

6 In remembrance and celebration of Other 85

FA N N Y BR E WS T E R

7 Encountering the Other: The white shadow 91

K A R E N H . NA I F E H

8 Sitting on the impossible bench: Reflections on the bridge

between social and analytical justice 106
GUS TAVO BE C K

9 Jung’s Others: Society, nationalism and crowds 124

JOH A N N G R A A F F

10 Picturing the Sámi and participation mystique 139

BA R BA R A H E L E N M I L L E R

PART III
The mythopoetic Other through film, art and
literature 151

11 On being an Other 153

JOH N BE E BE

12 The Freak: In search of Jung’s second personality 163

S T E PH E N A N T HON Y FA R A H

13 ONE PIECE: Diversity and borderlessness 175

KONOY U NA K A M U R A

14 What is it about The Singing Ringing Tree? 185

A M A N DA HON

Index 199
Contributors

Gustavo Beck, PhD, is a clinical psychologist with a private practice in

­Mexico City as well as a translator of books and essays on psychology
and the humanities. He received his PhD in Mythological Studies from
Pacifica Graduate Institute in Santa Barbara, California, and is currently
a senior candidate in the analytic training program at the C.G. Jung In-
stitute of Chicago. His interests revolve essentially around post-Jungian
thought and archetypal theory, particularly regarding its impact on con-
temporary social, cultural, environmental and political issues.
John Beebe is a Jungian analyst and author of Integrity in Depth (1992) and
Energies and Patterns in Psychological Type (2016). He is the co-author,
with Virginia Apperson, of The Presence of the Feminine in Film (2008).
He has written more than 30 film reviews as well as many articles and
chapters in which films are used to demonstrate depth psychological
processes.
Fanny Brewster, PhD, MFA, is a Jungian analyst and professor at Pacifica
Graduate Institute. She is a writer of nonfiction, including African Amer-
icans and Jungian Psychology: Leaving the Shadows (2017), Archetypal
Grief: Slavery’s Legacy of Intergenerational Child Loss (2018) and The
Racial Complex: A Jungian Perspective on Culture and Race (2019). Her
poems have been published in Psychological Perspectives where she was
the featured poet. Dr. Brewster is an international lecturer and workshop
presenter on Jungian-related topics that address culture, diversity and
creativity. She is a faculty member at the New York C.G. Jung Founda-
tion and the Philadelphia Association of Jungian Analysts.
Roger Brooke, PhD, ABPP, is a professor of psychology at Duquesne Uni-
versity and a psychoanalytically and Jungian-oriented psychotherapist in
private practice. He is best known for his book Jung and Phenomenology
(1991/2015) and other writings on the interface between the Jungian, psy-
choanalytic and phenomenological traditions. His formative professional
years were in the 1980s in South Africa. In 2018 he was recipient of the
x Contributors

Pennsylvania Psychological Association’s Public Service Award for his

work with veterans.
Marybeth Carter, PhD, is a psychologist and Jungian analyst with a degree
in religious studies with honours from Indiana University and a doctorate
in clinical psychology from Pacifica Graduate Institute where she is now
an adjunct faculty. She is also an executive member of the International
Association for Jungian Studies (IAJS). Marybeth has a special interest
in the creative arts, transcendent states and the process of individuation.
Marybeth’s previously published work includes ‘Crystalizing the Uni-
verse in Geometrical Figures: Diagrammatic Abstraction in the Creative
Works of Hilma af Klint and C. G. Jung’ and ‘Painting Transcendence:
A Jungian Lens on the Work of Hilma af Klint’, both published in Jung
Journal: Culture & Psyche. She also had an extensive career in non-profit
leadership and has published in the victim and trauma services field.
Stephen Anthony Farah, MA, is the co-founder and head of learning at The
Centre for Applied Jungian Studies in South Africa and an executive
member and current co-chair of the International Association for Jung­
ian Studies (IAJS). Stephen holds an honours degree in analytical philos-
ophy from the University of the Witwatersrand and a master’s degree in
Jungian and Post-Jungian Studies from the University of Essex. His areas
of interest include psychoanalysis, film, consciousness, individuation and
psychoeducation. A chapter, ‘True Detective and Jung’s Four Steps of
Transformation’, was published in The Routledge International Handbook
of Film Studies (2018).
Johann Graaff is a retired sociologist from the University of Cape Town.
He trained as a Jungian analyst at the C.G. Jung Institute in Zürich and
now has an analytic practice. His ongoing project is to construct a viable
Jung­ian Sociology around topics like the culture of narcissism, nation-
alism, authoritarianism, conspiracy theories and modern consumerism.
Denise Grobbelaar is a clinical psychologist and Jungian analyst in private
practice in Cape Town, South Africa. Denise is passionate about dreams,
shamanism and mythology. She has tracked her own dreams for 30 years
and has participated in numerous Dream Appreciation groups since
2013. She has a profound sense of reverence for Nature.
Amanda Hon, MA, is a member of the Association of Jungian Analysts,
London, and has a master’s in Jungian and Post-Jungian Studies from the
University of Essex. Originally, she trained with the Centre for Transper-
sonal Psychology, London, of which she continues to be a member. For-
merly a director/trustee of FreshStart Psychotherapy, a charity providing
low-cost psychotherapy to members of the Greater London community,
she now works in private practice with individuals and couples and is
 Contributors xi

a supervisor of psychotherapists. Her chapter ‘Rethinking Virginity: A

Post-Jungian Reframing’ was published in Gottfried Heuer’s Sexual Rev-
olutions, Psychoanalysis, History and the Father (2010).
Barbara Helen Miller, PhD, has a private practice and works in co-­operation
with the Research Group Circumpolar Cultures. She has a PhD in an-
thropology and a diploma in analytical psychology from the C.G. Jung
Institute, Zürich. Many of her publications attempt to bring analytical
psychology and anthropology into fruitful dialogue. In 2021 these efforts
resulted in the publication of ‘Visions at Work: When an Untold Story
Becomes a Ghost’, co-authored with Sigvald Persen, in Healing Power,
Living Traditions, Global Interactions, and ‘I Ching and Analytical Psy-
chology: Case Study on I Ching Reading and Dream Analysis’ in Jung
Journal: Culture & Psyche (Spring 2021).
Karen H. Naifeh, PhD, is an analyst member of the C.G. Jung Institute of
San Francisco, where she teaches in the internship and analytic train-
ing programmes and is co-chair of the ad hoc Committee on Diversity
and Inclusivity. Her analytic practice with adults is in Burlingame and
San Francisco, California. Her areas of special interest are trauma, the
shadow and cultural diversity.
Konoyu Nakamura, PhD, is a Professor Emeritus at Otemon Gakuin Uni-
versity in Osaka, Japan. She contributed chapters to several English
books, and she translated Jung: A Feminist Revision by Susan Rowland
(2021) into Japanese. She also published Jungian Psychology in the East
and West (2021). She was a member of the executive committee of the
International Association for Jungian Studies and was a co-chair of the
2019 IAJS Regional Conference at Otemon Gakuin University.
Renos K. Papadopoulos, PhD, is a professor in the Department of Psycho-
social and Psychoanalytic Studies and the director of the Centre for
Trauma, Asylum and Refugees and of the post-graduate programmes in
Refugee Care at the University of Essex. He is an honorary clinical psy-
chologist and systemic family psychotherapist at the Tavistock Clinic as
well as a Jungian psychoanalyst. As a consultant to numerous organisa-
tions, he works with survivors of political violence and disasters in many
countries. His writings have appeared in 16 languages.
Andrew Samuels is one of the founders of the field of Jungian and P
­ ost-Jungian
Studies. He works internationally as a political and organisational con-
sultant and is in practice as a Jungian analyst and therapist in London.
He was one of the two founders of Psychotherapists and Counsellors for
Social Responsibility and is a former chair of the UK Council for Psy-
chotherapy. He is a professor of analytical psychology at the University
of Essex and a training analyst of the society of analytical psychology.
xii Contributors

His many books have been translated into 21 languages and range from
Jung and the Post-Jungians (1985) to A New Therapy for Politics? (2015)
and Analysis and Activism: Social and Political Contributions of Jungian
Psychology (edited with Emilija Kiehl and Mark Saban, 2016).
Stephani Stephens, PhD, is a Jungian-oriented psychotherapist and a lec-
turer in counselling at the University of Canberra. She has a PhD from
the University of Kent, Canterbury, UK, in Jungian psychology. She is
the author of C.G. Jung and the Dead: Visions, Active Imagination and the
Unconscious Terrain (2019).
Douglas Thomas, PhD, LCSW, has a psychotherapy practice in Pasadena,
California, and teaches at Pacifica Graduate Institute in Carpinteria,
California. He holds a master’s degree from the USC School of Social
Work and a PhD from Pacifica Graduate Institute. Areas of specialisa-
tion include work with Queer clients, alternative sexualities and dream
tending. He has published and co-authored articles for the Journal of
­Jungian Scholarly Studies and will soon have a book published by Rou-
tledge entitled, The Deep Psychology of Kink and BDSM: Jungian and
Archetypal Perspectives on the Soul’s Dark Necessities.
Acknowledgements

Thank you to our contributors for your chapters and staying involved
through the many iterations of this manuscript. We also acknowledge the
conference presenters whose papers were published in the special confer-
ence issue of the International Journal of Jungian Studies, vol. 10, no. 3, as
well as those papers we could not include due to the focus and length of this
volume.
We give special thanks to editor Alexis O’Brien, with Routledge Mental
Health, Taylor & Francis Group, who gave the green light to produce this
volume and who has steadfastly accompanied us throughout the publishing
process. Appreciation is extended to editor Susannah Frearson, also with
Taylor & Francis, who expressed an initial interest in this book and to the
Routledge production team for their assistance with proof editing, indexing
and general support.
We truly appreciate the work of copyeditor LeeAnn Pickrell, who brought
extensive professional experience to the copyediting and manuscript prepa-
ration of this collection. Her guidance and suggestions made it possible
to complete this volume. And we give special thanks to Elizabeth “Liz”
Brodersen, PhD, Jungian analyst, for her support with the conference, the
­co-editors’ efforts and this volume.
We gratefully acknowledge the Global White Lion Permission Trust for
their permission to publish the images in Chapter 5.
We acknowledge Brill Publications for permission to reprint ‘Jung’s Fanta-
sies of Africa’ by Roger Brooke, which appeared in the International Journal
of Jungian Studies, 11(2) 140–59, https://doi.org/10.1163/19409060-01101003
We are also grateful to Jeffrey Moulton Benevedes, PhD, Jungian analyst
and editor of Jung Journal: Culture & Psyche, and to the San Francisco C.G.
Jung Institute, for permission to include three articles published in Jung
Journal: Culture & Psyche.
Denise Grobbelaar, ‘The white lion as symbol of the archetype of the Self
and the cannibalisation of the Self in canned hunting’, Jung Journal: Culture
& Psyche, 2020 © C.G. Jung Institute of San Francisco. Reprinted by per-
mission of Taylor & Francis Ltd, http://www.tandfonline.com on behalf of
C. G. Jung Institute of San Francisco.
xiv Acknowledgements

Karen H. Naifeh, ‘Encountering the Other: the white shadow’, Jung Jour-
nal: Culture & Psyche, 2019 © C.G. Jung Institute of San Francisco. Re-
printed by permission of Taylor & Francis Ltd, http://www.tandfonline.com
on behalf of C. G. Jung Institute of San Francisco.
Marybeth Carter, ‘Satan’s mouth or font of magic: what is it about the
anus?’, Jung Journal: Culture & Psyche, 2022 © C.G. Jung Institute of San
Francisco. Reprinted by permission of Taylor & Francis Ltd, http://www
.tandfonline.com on behalf of C. G. Jung Institute of San Francisco.
Other permissions include the following:
Ben Highmore, The Everyday Life Reader. © 2002 Ben Highmore for se-
lection and editorial matter; individual chapters © the contributors. Repro-
duced by permission of the Licensor through PLSClear.
Ian McCallum, ‘Wilderness’, Wild Gifts. © 1998. By permission of the
author.
Fanny Brewster, “We Have Just Survived,” appears by permission of the
author.
Excerpts from The Book of Sand and Shakespeare’s Memory by Jorge Luis
Borges, translated by Andrew Hurley, copyright © 1998 by Maria Kodama;
translation copyright © 1998 by Penguin Group (USA) Inc. Used by permis-
sion of Penguin Books, an imprint of Penguin Publishing Group, a division
of Penguin Random House LLC. All rights reserved.
All references from Jung’s Collected Works listed in this collection are
translated by R.F.C. Hull and edited by H. Read, M. Fordham, G. Adler
and W. McGuire and published in the UK by Routledge, London, and in
America by Princeton University Press, Bollingen Series XX, 1953–1992.
These references are listed to paragraph number. Page numbers are cited for
Jung’s Memories, Dreams, Reflections.
In all cases where client material has been used, the confidentiality and
anonymity of client identity has been protected.
Editors’ Preface
Marybeth Carter and Stephen Anthony Farah

The Spectre of the Other in Jungian Psychoanalysis: Political, Psychological

and Sociological Perspectives started as a conversation among colleagues
at the International Association for Jungian Studies (IAJS) conference in
Cape Town, South Africa, in 2017. That we decided to meet and explore the
topic of otherness in the modern birthplace of the struggle for equality now
seems like a prescient warning. Little did we know that a few years after
the conference we would be living in a 21st-century global pandemic. What
surfaced as a novel virus, an infectious Other, caused massive illness, death
and suffering throughout the world. This public health crisis was superim-
posed on other crises, some historical and some new, that have highlighted
the personification of the Other in our current social gestalt. Politically, so-
ciologically, spiritually, ecologically and psychologically, encounters with
the Other are manifest in the rise of identity politics and keenly heard in the
current social discourse concerning refugees and immigration, LGBTQ in-
dividuals and gun violence. Othering has been seen in the rise of pandemic-­
related violence towards Asian Americans. We also see it in Brexit and the
restructuring of the European Union; the MeToo anti-sexual assault move-
ment; and the Black Lives Matter movement, all of which have highlighted
the massive scale of the issue. As we go to press with this book, there are
several wars occurring in countries around the globe. History will reveal
how othering emerged in the polarisation of communities and opinions, in
the fragmentation of ‘truth’ into partisan camps over the issues of scientific
data and vaccination protocols and the shunning of COVID-infected as well
as unvaccinated individuals. These visceral experiences of otherness could
hardly have been imagined when we began these discussions in 2017.
Jung stated, ‘Where there is no “other”, or it does not yet exist, all possi-
bility of consciousness ceases’ (Jung, 1968, CW9ii, para. 301). Paradoxically,
othering is as natural to the development of consciousness as any other psy-
chological process. Without a doubt, there is a significant price paid for
projecting the shadow onto others as well as living within the shadow of
otherness. All too often, the experience of otherness, experienced by those
who are forced to carry it, fuels negativity and violence. Yet, the encounter
xvi Marybeth Carter and Stephen Anthony Farah

with otherness, especially when experienced in the emergence of conscious-

ness, is a fundamentally positive possibility as well as a goal of individua-
tion. Renos K. Papadopoulos was the first post-Jungian scholar to introduce
the concept of the Other, which he developed through his reading of Lacan.
In his Foreword to this volume, Papadopoulos presents the concept of the
Other as an experience of wholeness and as a lived experience of the pro-
jected shadow. Papadopoulos’s contribution provides a framing of the no-
tion of the Other – the subject of this compilation.
In a harbinger of what is to come, ‘Sinking Like a Stone: Activism, Anal-
ysis and the Role of the Academy’, by Andrew Samuels, both calls our
attention to encounters with the Other and challenges us to examine our
relationship with this shadow experience. Samuels shares his experience as
a Brit who was jailed in South Africa during the apartheid era. That ex-
perience greatly informed him about problems of class and race. Samuels
uses this experience as the basis to critique the clinical discipline of Jungian
analysis, which he claims has historically provided therapeutic services to a
limited few. He also challenges researchers to consider the actual contribu-
tion their research makes to the greater good.
International contributors were selected from the gathering in Cape Town
to contribute to this volume to further develop the concept of the concep-
tual, interpersonal, artistical, social and intra-psychic Other. The dialectic
between Jung’s theories in relation to the lived experience of the Other is the
object of their contemplation. Each of the selections, in their unique way, is
connected through points of intersection as well as points of convergence,
inviting the reader to examine the question of the Other. In this way, these
chapters respond to the urgency that Papadopoulos and Samuels expose by
confronting contemporary culture with the need to better understand and
respond to the nature of the Other – the shadow and illumination.

Part I: The transpersonal Other: dreams,

ancestors and the psyche
Part I, ‘The transpersonal Other: dreams, ancestors and the psyche’, ex-
plores the many ways that the experience of the Other manifests through
the psychogenic realm. In Chapter 1, ‘Jung’s fantasies of Africa and the in-
dividuation process, and Africa’s healing of analytical psychology’, Roger
Brooke posits that Jung’s dreams about Africa reveal the whiteness and
colonialist assumptions typical of the 20th-century educated European.
Brooke reviews Jung’s visits to Africa and New Mexico and discusses his
dreams related to these visits. He shows how, even decades later, Jung failed
to use his own theory of dreaming with regard to these dreams. Accord-
ing to Brooke, this was an unfortunate consequence for the development
of Jung’s thinking and, consequently, of his theory about the individuation
process. Jung’s oppositional thinking in terms of white and Black remained
 Editors’ Preface xvii

as a concrete transference fantasy as well as a colonialist attitude towards

his inner world. Brooke suggests that the Nguni term ubuntu can be used to
reimagine individuation in more explicitly ethical and socially embedded
ways and posits that if Jung’s dreams of Africa had managed to ‘heal’ him,
Jungian psychology would look somewhat like it does today: post-colonial.
In Chapter 2, ‘The spectre and its movement: the dynamic of intra- and
transgenerational influence’, Stephani Stephens examines the meaning of
the word ‘spectre’ as a wonderfully complex word. ‘Spectre’ is derived from
the Latin root words specere and spectare, meaning to watch. The author
asks, ‘What is so compelling about the association of these words is the
question that arises as to who exactly is doing the watching. Does the der-
ivation speak to one’s ability to perceive an apparition, or rather, is it that
a presence is watching them?’ Stephens proposes that a spectre establishes
an inherent engagement as the Other, which proceeds to work often un-
knowingly and yet sometimes in conjunction with the psyche. Stephens then
explores the idea of intra- and transgenerational influences, beginning with
‘the voices of the “Unanswered, Unresolved, and Unredeemed”’ of genera-
tions inhabiting the psyche of offspring. She explores how a spectre leaves
footprints, spaces or perhaps a mark, as Jung calls it, and then influences
and interferes with the destiny of succeeding generations, which the author
maintains, raises the crucial question of whether transgenerational influ-
ence constitutes haunting.
Marybeth Carter, in Chapter 3, ‘Satan’s mouth or font of magic: what
is it about the anus?’, explores the symbolic and archetypal aspects of the
anus and the alimentary canal including their psychological and psychoso-
cial significance as a site of psychic coniunctio. Carter considers the stand-
ard default of Freudian anal regression and Jungian alchemical ‘shit into
gold’ interpretations in terms of both their illumination and obfuscation
of these symbols as well as their expression of a heterosexist repressive ide-
ologue. She explores alternate archetypal and symbolic meanings of the
anal-­coniunctio, reflecting on the incidence of patient dreams and fantasy
material around anal penetration and its possible psychic significance. The
chapter concludes that the disavowal of the anal-coniunctio is an instance of
othering that precludes potentially fertile considerations.
Douglas Thomas explores BDSM in Chapter 4, ‘My kinky shadow: the
poetics of the sadomasochistic Other’. He describes the historical stance
of a mental health profession that has pathologised a range of sexual be-
haviours, activities and relationships that are now commonly known as
BDSM (bondage and discipline, domination and submission, sadism and
masochism) or, more commonly, kink. Thomas suggests that cultural atti-
tudes and clinical opinions are changing regarding these practices such that
a Jung­ian perspective can offer new and valuable clinical insights regard-
ing the archetypal meaning of BDSM and the relationship dynamics that
develop in this context. He concludes that, in particular, Jung’s concept of
xviii Marybeth Carter and Stephen Anthony Farah

the syzygy provides a framework to understand the value BDSM finds in

the creation of a conscious Other. He advocates that this creative meaning-­
making aspect of BDSM and kink constitutes a form of poetics, offering
new possibilities for integrating countercultural aspects of the psyche.
In Chapter 5, ‘The white lion as symbol of the archetype of the Self and
the cannibalisation of the Self in canned hunting’, Denise Grobbelaar ex-
amines the Jungian concept of the archetype of the Self, equating the role
of the white lion as an ‘ordering principle’ in nature with the Self as the
regulating centre in the human psyche. The lions’ deep-rooted symbolic
and mythological significance is considered, with specific emphasis on the
importance of white animals in spiritual traditions. Her hypothesis is con-
textualised in an ecological perspective, which demands a fundamental
­interconnectedness – as is implicit in the South African concept of Ubuntu.
The numinosity of the sacred hunt is juxtaposed with the great myth of ‘The
Infernal Hunt’ in which the accursed hunter perpetually chases transitory
worldly objects driven by an insatiable urge. The author further explores the
concept of Wetiko – a cannibalistic spirit driven by insatiable greed and self-
ish excessive consumption without regard for others, thereby cannibalising
the life-force. Grobbelaar arrives at the significant conclusion that ‘canned
hunting’, a grotesque caricature of the sacred hunt in which lions are killed
for trophies in organised fenced-in circumstances, is a cannibalising of the
Self and a desecration of nature.

Part II: Sociopolitical lives of otherness: pain and

possibility
In Part II of the book, ‘Sociopolitical lives of otherness: pain and possibil-
ity’, the stark reality of humanity’s actions is examined in relation to the so-
cietal expressions that create the Other, suggesting possibilities for different
approaches that can make for a better present and future. Fanny Brewster
writes in Chapter 6, ‘In remembrance and celebration of Other’, that when
the people of the African Diaspora arrived on American soil, they brought
with them the essence of a rich African heritage. Separated by time and the
painful remembrance of what became of those who once travelled across the
waters, Brewster advocates that people of the African Diaspora are always
in search of their African otherness – not the socially constructed imposed
Other, but the one to which they belong in remembrance and reverence.
She describes how African Americans and others of the African Diaspora
re-created their African lives in many ways: through music, architecture,
literature, medicine and healing, spirituality and much more. Their pain
and trauma helped forge, for those who survived, a cause to remember and
celebrate their existence, not to be ashamed. Brewster calls for descendants
of the diaspora to resist the post-colonial pressure to only be seen as the
constructed, mythological Other.
 Editors’ Preface xix

In Chapter 7, ‘Encountering the Other: the white shadow’, Karen H.

Naifeh suggests that despite Jung’s encounter with the spirit of the depths
that he describes in The Red Book and his reverence for other cultures, he
remained, in some ways, very much a man held by the spirit of the times in
which he lived. Eurocentrism, even unconscious patronising racism, is evi-
dent in Jung’s writings. The author asks the reader, ‘How, due to the impact
of the spirit of the time on us, do we unconsciously express attitudes, writ-
ings and actions that are offensive to the Other?’ There are embedded forms
of racism and thereby oppression that members of the dominant group learn
not to see, to keep in the shadows. Naifeh explores, through a reflective and
personal consideration, the ‘white shadow’ in the form of unconscious racial
micro-aggressive beliefs and actions, white privilege and white fragility. She
asks, ‘What forces keep unconscious racial bias alive and active in our so-
cieties?’ This paper utilises the writings of Jung and post-Jungians, such as
Samuel Kimbles, Thomas Singer and Fanny Brewster, as well as examples
from philosophy, relational psychoanalysis, film and literature that depict
culture’s shadow. She also explores the relationship of culture’s shadow to
Jung’s ‘geology’ of the personality as diagrammed in one of his 1925 lectures.
The author steers these explorations towards new ways of understanding the
creation and maintenance of the sense of the Other in the psyche, thereby
furthering the work of bringing culture’s shadow into consciousness.
Chapter 8, ‘Sitting on an impossible bench: reflections on the bridge be-
tween social and analytical justice’, by Gustavo Beck provides a psycholog-
ical exploration of the relationship between economic inequality and the
psychotherapeutic relationship. By using the author’s experience of his own
analysis, he examines the impact and implication that social injustice can
have on the psychotherapeutic process, proposing that psychotherapy may
participate in such injustice. Beck’s objective is to examine otherness under
the light, or the shadow, cast by the gap created between people through
economic inequality.
In Chapter 9, ‘Jung’s Others: society, nationalism and crowds’, Johann
Graaff writes that in 1936 and again in 1946, Jung set out his views on soci-
ety, nationalism and crowds. The author advocates that when put alongside
more recent sociological or social-psychological writing, Jung’s views are
one-sided and, at times, cynical. For example, Jung was quite dismissive of
social institutions, traditions and culture and advocated that one must work
only with individuals to create change in society and other groups. Ger-
man Nazism, in particular, and European nationalism, in general, were, for
Jung, products of an alienated modernity by peoples who were easily ‘pos-
sessed’ by particular archetypes. Crowds, said Jung, within the context of
this bleak modernity, had a strong tendency to morph into mindless mobs,
and they easily fell into ‘mass psychosis’. The author proposes that such an
emphasis in Jung’s writings has set a negative example for later Jungians
writing about sociology. Graaff aims to supplement Jung’s writings with
xx Marybeth Carter and Stephen Anthony Farah

more recent sociological approaches to writing about the relationship of in-

dividuals and groups to conceptualise a viable ‘Jungian sociology’.
Chapter 10, ‘Picturing the Sámi and participation mystique’, written by
Barbara Helen Miller, highlights that throughout Europe, folklore in the
19th century contributed to the establishment of and support for the idea of
national culture. At the time, theories in folklore studies employed the con-
cept of cultural borrowings and evolution, a paradigm that had played out
in Europe for some 200 years and then, as described by Franz Boas (1858–
1942) in modern anthropology, was effectively abandoned. Miller explains
how Boas developed a theory of culture that was pluralist and anti-racial
but came under attack by those who conflated race and nation. The author
then asks whether there are ‘comparable adjustments of theory in analytical
psychology’. Miller sketches the effects of viewing the Sámi with an eth-
nocentric lens using Lévy-Bruhl’s concept of participation mystique while,
at the same, suggesting an adjustment to the application of Jung’s theory.
Miller makes the argument that this adjustment allows for the practice of
participation: the sharing of one’s own stories and myths, which facilitates
the sense of cohesion in one’s own group. She concludes that the practice of
participation forms cohesion among people and among the various motiva-
tional systems operative in an individual.

Part III: The mythopoetic Other through film,

art and literature
Part III, ‘The mythopoetic Other through film, art and literature’, explores
the experience and depiction of the Other using the creative arts. In Chap-
ter 11, ‘On being an Other’, John Beebe describes going to movies with his
mother at the age of six. One of the films they saw, Otto Preminger’s 1944
film Laura, contributed to his own early initiation into otherness. Beebe sees
‘the character Laura as an “anima woman” who exists for, and is controlled
by, the projections of others until she begins to find herself when she learns
that she has mistakenly been believed to be the victim of a murder’. A por-
trait of Laura shows her more as a fantasy than a real woman, revealing her
disconnection to her own spirit, or animus. Beebe helps the reader identify
the parts of Laura’s personality using his eight-function, eight-­archetype
model of psychological type.
Chapter 12, ‘The Freak: in search of Jung’s second personality’, by Ste-
phen Anthony Farah, advocates the position that psychoanalysis, with the
introduction of the unconscious, posits an intrapsychic internal Other. He
explores the Freak as this internal Other, an archetypal structure and its
location in the Jungian model of the psyche. He posits the Freak as a telos of
the individuation process and as the subject’s authentic identity. He exam-
ines the Freak in myth, film and psyche, in particular exploring the character
 Editors’ Preface xxi

‘Chauncy Gardiner’ as a cinematic depiction of the second personality, or

‘Freak’, in the film Being There. Farah formulates an analysis of how this
sacred relationship with the Other might be conceived of and negotiated.
Next, in Chapter 13, Konoyu Nakamura brings us ‘ONE PIECE: diversity
and borderlessness’. Here she writes an archetypal and thematic exploration
of Japanese anime, a genre that became popular in the 1990s, with a focus
on ONE PIECE, by Eiichiro Oda, a series that includes comics, films and
television programmes. The protagonist is a 17-year-old named Luffy who
with his friends, called ‘the team of straw’, searches for a legendary treasure,
the titular ONE PIECE. Nakamura explores the idea of ‘the team of straw’
as an individual. She then discusses the ‘variety and differences’ that these
characters represent not only in terms of the differentiation of an individual
but also in relation to the diversity represented by the cultural and national
borderlessness that societies face today.
This book concludes with Chapter 14, ‘What is it about The Singing Ring-
ing Tree?’ by Amanda Hon. She applies Jungian concepts on not only the
content but also the reception of the East German film The Singing Ring-
ing Tree, which was broadcast on British children’s television in the 1960s
and 1970s. The author contextualises the analysis in relation to post-WWII
and 1960s British culture by linking consideration of fairy tales, social cri-
tique, social science and media studies with underpinnings of Jungian and
post-Jungian concepts. In this way, Hon illustrates how the film is a lens on
cultural analysis.

Reference
Jung, C.W. (1968). The collected works of C.G. Jung: Vol. 9ii. Aion. (H. Read,
M. Fordham, G. Adler & W. McGuire, Eds.). (R. F. C. Hull, Trans.). Princeton
University Press.
Foreword
Jung and the Other in historical
and theoretical perspectives
Renos K. Papadopoulos

The basic assumption of the present volume is that the examination of as-
pects of the Jungian opus from the perspective of the Other is not only a
fruitful undertaking for academic research but also deepens one’s under-
standing of Jung’s theories and extends their applicability. However, before
anything is considered in relation to the Other, it is essential that certain
fundamental clarifications are made.
At the outset, it should not be forgotten that the very word or term Other
does not refer to any specific entity or process or phenomenon, unless it is
explicitly indicated. On its own, it does not have the basic clarity that terms
such as the unconscious or projection or victimisation, for example, convey.
Although there are endless debates about the particular interpretation of
what, precisely, these three examples may be referring to, at least, the reader
knows what they are denoting in some basic way. This tentative intelligibil-
ity does not exist at all when one speaks about the Other because the Other
is directly contingent on a ‘this’, and how one understands this ‘this’. It is for
this reason that I called the Other a ‘“counter-index” word’ (Papadopoulos,
1980, 1984, 1992). Whereas words such as here, tomorrow, I, he, you, same,
foreign, current and so on, are termed indexicals or index words, the Other, in
a sense, counters the index word by referring to something other than what
the given index word indicates.
The study of indexicals and indexicality is of great importance not only in
linguistics but also, on a much wider scale, in disciplines such as anthropol-
ogy, philosophy, semiotics and sociology. Without going into unwarranted
details, it suffices to clarify that index words (or indexicals) refer to words
that have no meaning on their own outside the context within which they are
used. For example, unless we are aware of their specific referring context,
words such as here, tomorrow, current and same do not provide any clear
meaning. These words become intelligible only if linked directly with their
context. For example, the ‘here’ and ‘now’ for me, writing this now in my
home in London, is very different from what ‘here’ and ‘now’ mean to you,
while reading this in your own space, now.
xxiv Renos K. Papadopoulos

The danger with ordinary words that become terms is that the user tends,
often erroneously, to assume that the reader has a clear understanding of
their connotation, and the Other is a particular case in point: on its own
and without an unambiguous referring context, the Other is a meaningless
term or even word. To start with, is the other used as a simple adjective, to
indicate another entity; or is the Other used as a noun, identifying an object
or a person as being ‘other’ to what was already referred to; or is it used as a
verb to suggest an act of distancing oneself from an ‘other’ person or group
of people?
Above all, in relation to Jung, it should not be forgotten that in German,
there are two words for Other, Andere and Fremde, and in the English trans-
lations of Jung’s works both tend to be translated as ‘Other’. Whereas An-
dere is more equivalent to the English colloquial other, as different, another
and so on, Fremde covers more marked connotations such as strange, alien,
foreign and unfamiliar. These subtle differences are not always conveyed
when Jungian writings are translated into English.
The basic point of departure is to appreciate that Jung did not use the
Other in one specific way, and, in short, he did not have any theory of the
Other (Papadopoulos, 1980). In fact, using the Other in the context of Jung
started only in the 1970s, when I first introduced the term in relation to Jung
(Papadopoulos, 1974), culminating with my PhD thesis in 1980, entitled The
Dialectic of the Other in the Psychology of C.G. Jung: A Metatheoretical In-
vestigation. Then, it took several years before anyone else started using the
Other in the context of Jungian psychology.
My interest in the Other was ignited by my reading of the theories of
Jacques Lacan. I was intrigued and inspired by the richness of Lacan’s un-
derstanding of the Other, and immediately I connected it with Jungian ideas
(Papadopoulos, 1978), both at theoretical and clinical levels (1979). My read-
ing of the Lacanian ideas of language as the realm of the Other, that is, as
a form of what I called ‘collective structures of meaning’ (Papadopoulos,
1980, 2021), sparked off strong overtones with my reading of the Jungian
theorising about the collective reservoir of meaning ‘stored’ in the arche-
typal realm of the collective unconscious. With excitement, I recognised the
potential of using the concept of the Other (which Lacan introduced to pro-
vide a deeper understanding of Freudian theories) in fruitfully applying it to
enrich our understanding of the Jungian opus, and this is what I undertook
to investigate for my PhD research.
In order to locate my examination of the Other in its relevant historical
and philosophical traditions, in my PhD research, first, I developed a theory
of the Other in Heraclitus and in Plato and then articulated a compara-
ble theory in Hegel. Using those foundational formulations, I constructed
a metatheoretical framework within which I examined the Jungian opus.
This framework was based on my central claim that Jung was driven by a
predominant quest, which I termed ‘the problematic of the other’, that is, a