Hillman James Archetypal Psychology PDF

JAMES ·HIlLMAN UNIFORM EDITION
1
JAMES HILLMAN
ARCHETYPAL
PSYCHOLOGY
SPRING PUBLICATIONS, INC.

PUTNAM, CONNECTICUT
Llniform Edition of the Writings of James Hillman
Volume 1
Copyright © 1983,2004 by James Hillman

All rights reserved
Published by Spring Publications, Inc.

28 Front Street, Suite 3, Putnam, CT 06260
www.springpublications.com
Originally published in Italian in 1981 as "Psicologia archetipica," a chapter in

Volume V of the Enciclopedia del Novecento. First published in English language as
Archetypal Psychology: A Brief Account in 1983.
Revised and expanded third edition i'S yc t-I

Manufactured in Canada
e.t=
I~S"
Design by white.room productions, New York
~ H'/S'~
ISBN 0-88214-576-2 (hard cover) '2.. t5J-O It
ISBN 0-88214-579-7 (paperback)
Cover illustration:
James Lee Byars, Untitled, ca. 1960. Black ink on Japanese paper.
Estate of James Lee Byars, courtesy Michael Werner Gallery, New York
Library of Congress Cataloging-in-Publication Data
Hillman, James.
Archetypal psychology / James Hillman.-Rev. and expanded 3rd ed.
p. em. - (Uniform edition of the writings of James Hillman; v. 1)
Includes bibliographical references.
ISBN 0-88214-576-2 (hardcover: alk. paper) - ISBN 0-88214-579-7 (pbk. : alk. paper)
1. Archetype (Psychology) 2. Psychoanalysis. I. TItle. II. Series.
BF175.H4582004
150.19'54 - dc22
2004020472
@The paper used in this publication meets the minimum requirements of the
American National Standard for Information Sciences-Permanence of Paper
for Printed Library Materials, ANSI Z39.48- 1992.
The Uniform Edition of the Writings of James Hillman
is published in conjunction with
Dallas Institute Publications, Joanne H. Stroud, Director
The Dallas Institute of Humanities and Culture

Dallas, Texas
as integral part of its publications program concerned with

the imaginative, mythic, and symbolic sources of culture.
Additional support for this publication has been provided by
The Fertel Foundation, New Orleans, Louisiana
Pacifica Graduate Institute, and

Joseph Campbell Archives and Library,
Carpinteria, California
Contents
Prefatory Note 9
Part One
A Brief Account
Sources of Archetypal Psychology 13

2 Image and Soul: The Poetic Basis of Mind 18
3 Archetypal Image 23
4 Soul 28
Anima and Rhetoric 30
Soul and Myth 31
5 Soul, Metaphor, and Fantasy 30
6 Soul and Spirit 36
7 Soul-Making 38
8 Depth and the Vertical Direction 41
9 Cultural Locus: North and South 43
10 Polytheistic Psychology and Religion 45
11 Psychopathology 50
12 The Practice of Therapy 54
Feeling 58
13 Eros 60
14 Personality Theory: Personifying 62
15 Biographical 65
Postscript 69
16 Animals 71
t7 Anima Mundi 73
18 Place 76
t9 Practice 79
References 84
Part Two
Bibliography of Archetypal Psychology
1 Founding Figures 95
2 Other Sources 97
3 Contemporary Theory and Practice
A. Journals tal
B. Books and Articles t 02
C. Films, Plays, Performances, and Festivals 128
D. Dissertations and Theses 130
E. Reviews 134
F. Online Research and Teaching Resources t 37
4 Acknowledgements 137
Part Three
Complete Checklist oj the Writings of James Hillman

Works in English 141
Works in Foreign Languages 173
Contributions to the Eranos Yearbook 193
1983 Foreword 195
1993 Prefatory Note to the Fifth Printing 197

Prefatory Note
E arlier prefaces appended to the end of this book explain its

origins and its progress through several editions. Since its last
printing in 1997, the Brief Account has gained a few new sections.
The Bibliography of sources and works in the field, patiently com-
piled by Thomas Cheetham, has been widely extended; although
even his best efforts will be marred by unavoidable omissions for
which I take responsibility and offer apologies. The Checklist of
my published writings was radically revised and cross-referenced
by Joan Luster with meticulous attention. The code system of
earlier editions has been maintained. But the usual chronologi-
cal method of listing works in order of first publication has been
reversed. Now, the newest versions and revisions, beginning with
2004, precede the earlier versions (in many cases out of print).
Chronologically reversed, the present precedes the past so as to
make the checklist a more serviceable tool.
I have retained the original fifteen sections of the BriefAccount
just as they appeared in 1981 in the Enciclopedia del Novecento, and
continued the awkward convention of referring to myself in the
third person. For help with the Checklist in Portuguese I wish to
thank Gustavo Barcellos; in French, Cinette Paris; in Japanese,
Kazuhiko Higuchi; and especially for the extensive Italian list-
ing, Paola and Francesco Donfrancesco. For the look of the
book I am grateful to Joan Cheetham for setting the type, and to
Klaus Ottmann for the design of this first volume of the Uni-
form Edition of my writings and for seeing the book through
the press.
James Hillman
Thompson, CT
October 2004
~
Part One
A Brief Account
1
Sources of Archetypal Psychology
rchety pal psychology, first named as such by James Hillman

A (1970b), had from its beginning the intention of moving
beyond clinical inquiry within the consulting room of psychother-
apy by situating itself within the culture of Western imagination.
It is a psychology deliberately affiliated with the arts, culture, and
the history of ideas, arising as they do from the imagination. The
term "archetypal," in contrast to "analytical" which is the usual
appellation for jung's psychology, was preferred not only because
it reflected lithe deepened theory of Jung's later work which at-
tempts to solve psychological problems beyond scientific models"
(Hillman 1970b)i it was preferred more importantly because
"archetypal" belongs to all culture, all forms of human activity,
and not only to professional practitioners of modern therapeutics.
By traditional definition, archetypes are the primary forms that
govern the psyche. But they cannot be contained only by the
psyche, since they manifest as well in physical, social, linguistic,
aesthetic, and spiritual modes. Thus, archetypal psychology's first
links are with culture and imagination rather than with medical
and empirical psychologies, which tend to confine psychology to
the positivistic manifestations of the nineteenth-century condi-
tion of the soul.
Archetypal psychology can be seen as a cultural movement
part of whose task is the re-visioning of psychology, psycho-
pathology, and psychotherapy in terms of the Western cultural
imagination. In an early review of the field and an examination of
its main thrusts, Goldenberg (1975) regards archetypal psychol-
ogy as a "third generation" derivative of the Jungian school in
14/ ARCHETYPAL PSYCHOLOGY
which lung is recognized as the source but not as the doctrine.

Two themes of its directions which she singles out - the em-
phasis upon psychopathology and the radical relativization and
desubstantiation of the ego - will be discussed below.
It is without doubt that the first immediate father of arche-
typal psychology is Carl Gustav jung, the Swiss psychologist
(t 875-196 t). Hillman, Lopez-Pedraza, Berry, Kugler, M. Stein,
Cuggenbuhl-Craig, Garufi, Grinnell, and many others of the
authors referred to below were trained as jungian analysts. (How-
ever, a significant number of other authors mentioned - e.g.,
Miller, Casey, Durand, N. Hall, Watkins, Sardello - did not re-
ceive this specific jungian formation and contribute to archetypal
psychology from phenomenology, literature, poetry, philosophy,
religious studies, etc.) From lung comes the idea that the basic
and universal structures of the psyche, the formal patterns of its
relational modes, are archetypal patterns. These are like psychic
organs, congenitally given with the psyche itself (yet not neces-
sarily genetically inherited), even if somewhat modified by his-
torical and geographical factors. These patterns or archai appear
in the arts, religions, dreams, and social customs of all peoples,
and they manifest spontaneously in mental disorders. For jung,
they are anthropological and cultural, and also spiritual in that
they transcend the empirical world of time and place and, in
fact, are in themselves not phenomenal. Archetypal psychology,
in distinction to Jungian, considers the archetypal to be always
phenomenal (Avens 1980), thus avoiding the Kantian idealism
implied in jung (de Voogd 1977).
The primary, and irreducible, language of these archetypal
patterns is the metaphorical discourse of myths. These can
therefore be understood as the most fundamental patterns of
human existence. To study human nature at its most basic level,
one must turn to culture (mythology, religion, art, architecture,
epic, drama, ritual) where these patterns are portrayed. The full
implication of this move away from biochemical, socio-historical,
and personal-behavioristic bases for human nature and toward the
imaginative has been articulated by Hillman as lithe poetic basis
PART ONE: A BRIEF ACCOUNT /15
of mind." Support for the archetypal and psychological signifi-

cance of myth, besides the work of jung, comes from Ernst Cas-
sirer, Karl Kerenyi, Erich Neumann, Heinrich Zimmer, Gilbert
Durand, Joseph Campbell, Ginette Paris, and David Miller.
The second immediate father of archetypal psychology is
Henry Corbin (1903-1978), the French scholar, philosopher,
and mystic, principally known for his interpretation of Islamic
thought. From Corbin (1971-73) comes the idea that the mundus
archetypalis Calam al-mithal) is also the mundus imaginalis. It is a dis-
tinct field of imaginal realities requiring methods and perceptual
faculties different from the spiritual world beyond it or the em-
pirical world of usual sense perception and naive formulation.
The mundus imaginalis offers an ontological mode of locating the
archetypes of the psyche, as the fundamental structures of the
imagination or as fundamentally imaginative phenomena that are
transcendent to the world of sense in their value if not their ap-
pearance. Their value lies in their theophanic nature and in their
virtuality or potentiality which is always ontologically more than
actuality and its limits. (As phenomena they must appear, though
this appearance is to the imagination or in the imagination.)
The mundus imaginalis provides for archetypes a valuative and cos-
mic grounding, when this is needed, different from such bases as:
biological instinct, eternal forms, numbers, linguistic and social
transmission, biochemical reactions, genetic coding, etc.
But more important than the ontological placing of archetypal
realities is the double move of Corbin: (a) that the fundamental
nature of the archetype is accessible to imagination first and
first presents itself as image, so that (b) the entire procedure of
archetypal psychology as a method is imaginative. Its exposition
must be rhetorical and poetic, its reasoning not logical, and its
therapeutic aim neither social adaptation nor personalistic indi-
vidualizing but rather a work in service of restoration of the patient
to imaginal realities. The aim of therapy is the development of
a sense of soul, the middle ground of psychic realities, and the
method of therapy is the cultivation of imagination.
16 / ARCHETYPAL PSYCHOLOGY
In extending the tradition of lung and Corbin forward,

archetypal psychology has had to go back to their predecessors,
particularly the Neoplatonic tradition via Vico and the Renais-
sance (Ficino), through Proclus and Plotinus, to Plato (Phaedo,
Phaedrus, Meno, Symposium, Timaeus) , and most anciently to Hera-
clitus. (Corbin's works on Avicenna, Ibn' Arabi, and Sohrawardi
belong also in this tradition as does the work of Kathleen Raine
on William Blake [t 758-1835J and on Thomas Taylor, the English
translator of the main writings of Plato and the Neoplatonists.)
The elaboration of this tradition by Hillman in Eranos lec-
tures and in articles (1973a), by Miller in seminars at Syracuse
University, by Lopez-Pedraza at the University of Caracas, and
by Moore's (t 982) and Boer's (1980) work on Ficino gives a dif-
ferent cast to archetypal psychology when compared with lung's.
There the background is more strongly German (Nietzsche,
Schopenhauer, Cams, von Hartmann, Kant, Goethe, Eckhart, and
Bohrne), Christian, psychiatric, and Eastern. Archetypal psychol-
ogy situates itself more comfortably south of the Alps.
Especially - this Neoplatonic tradition is thoroughly Western
even if it is not empirical in method, rationalist in conception, or
otherworldly spiritual in appeal. This tradition holds to the notion
of soul as a first principle, placing this soul as a tertium between
the perspectives of body (matter, nature, empirics) and of mind
(spirit, logic, idea). Soul as tertium, the perspective between others
and from which others may be viewed, has been described as
Hermetic consciousness (Lopez-Pedraza 1977), as Hesse in anima"
(lung [1921] CW 6, §66, 77), as the position of the mundus imaginalis
by Corbin, and by Neoplatonic writers on the intermediaries or
figures of the metaxy. Body, soul, spirit: this tripartite anthropology
further separates archetypal psychology from the usual Western
dualistic division, whose history goes back before Descartes to at
least the ninth century (869: Eighth General Council at Constan-
tinople), occurring also in the mediaeval ascension of Averroes's
Aristotelianism over Avicennas Platonism. Consequences of this
dualistic division are still being felt in that the psyche has become
indistinguishable from bodily life, on the one hand, or from the
life of the spirit on the other. In the dualistic tradition, psyche

never had its own logos. There could be no true psychology.
A first methodologically consistent attempt to articulate one in a
philosophical style belongs also within the perimeters of archetypal
psychology (Christou 1963).
2
Image and Soul: The Poetic Basis ofMind
T he datum with which archetypal psychology begins is the

image. The image was identified with the psyche by jung
("image is psyche" - CW 13, §75), a maxim which archetypal
psychology has elaborated to mean that the soul is constituted
of images, that the soul is primarily an imagining activity most
natively and paradigmatically presented by the dream. For it is in
the dream that the dreamer himself performs as one image among
others and where it can legitimately be shown that the dreamer
is in the image rather than the image in the dreamer.
The source of images - dream-images, fantasy-images,
poetic-images - is the self-generative activity of the soul itself. In
archetypal psychology the word "image," therefore, does not refer
to an after-image, the result of sensations and perceptions; nor
does "image" mean a mental construct that represents in symbolic
form certain ideas and feelings which it expresses. In fact, the im-
age has no referent beyond itself, neither proprioceptive, external,
nor semantic: "images don't stand for anything" (Hillman 1978).
They are the psyche itself in its imaginative visibility; as primary
datum, image is irreducible. (The relation of image and "structure"
has been discussed by Berry 1974 and by Kugler 1979b.)
Visibility, however, need not mean that an image must be
visually seen. It does not have to have hallucinatory properties
which confuse the act of perceiving images with imagining them.
Nor do images have to be heard as in a poetic passage. Such
notions of "visibility" tend to literalize images as distinct events
presented to the senses. Hence Casey (t 974), in his path-breaking
essay "Toward an Archetypal Imagination," states that an image
is not what one sees but the way in which one sees. An image is
given by the imagining perspective and can only be perceived
by an act of imagining.
The autochthonous quality of images as independent (Watkins
1981, pp. 124f.) of the subjective imagination which does the
perceiving takes Casey's idea one step further. First, one believes
images are hallucinations (things seen); then one recognizes them
as acts of subjective imagining; but then, third, comes the aware-
ness that images are independent of subjectivity and even of the
imagination itself as a mental activity. Images come and go (as in
dreams) at their own will, with their own rhythm, within their own
fields of relations, undetermined by personal psychodynamics. In
fact, images are the fundamentals which make the movements of
psychodynamics possible. They claim reality, that is, authority,
objectivity, and certitude. In this third recognition, the mind is
in the imagination rather than the imagination in the mind. The
noetic and the imaginal no longer oppose each other (Hillman
1981 a, b). "Yetthis is still/psychology' although no longer science;
it is psychology in the wider meaning of the word, a psychologi-
cal activity of creative nature, in which creative fantasy is given
prior place" (lung, CW 6, §84).
Corbin (1958) attributes this recognition to the awakened
heart as locus of imagining, a locus also familiar in the Western tradi-
tion from Michelangelo's immaqine del cuor. This interdependence of
heart and image intimately ties the very basis of archetypal psy-
chology with the phenomena of love (q.v. eros). Corbin's theory
of creative imagination of the heart further implies for psychology
that, when it bases itself in the image, it must at the same time
recognize that imagination is not merely a human faculty but is an
activity of soul to which the human imagination bears witness. It
is not we who imagine but we who are imagined.
When "image" is thus transposed from a human representa-
tion of its conditions to a sui generis activity of soul in independent
presentation of its bare nature, all empirical studies on imagina-
tion, dream, fantasy, and the creative process in artists, as well as
methods of rive dirige, will contribute little to a psychology of the
image if they start with the empirics of imagining rather than with
the phenomenon of the image - which is not a product of imagin-
ing. Empirical approaches of analyzing and guiding images strive
to gain control over them. Archetypal psychology distinguishes
itself radically from these methods of image control as has been
cogently argued by Watkins (1976, 1981). Casey's turning of the
notion of image from something seen to a way of seeing (a seeing
of the heart - Corbin) offers archetypal psychology's solution
to an old dilemma between true (vera) imagination (Paracelsus)
and false, or fancy (Coleridge). For archetypal psychology, the
distinction depends upon the way in which the image is responded
to and worked. The criteria it uses, therefore, refer to response:
metaphorical and imaginative as being a better response than
fanciful or literal and this because, where the former response is
"fecund" (Langer), furthering the deepening and elaboration of
the image, the latter responses dissipate or program the image
into more naive, shallow, or fixedly dogmatic significance.
For archetypal psychology, images are neither good nor bad,
true nor false, demonic nor angelic (Hillman 1977a), though
an image always implicates "a precisely qualified context, mood
and scene" (as Hillman [1977b] has on one occasion defined the
image). Thus they do invite judgment as a further precision of
the image, judgment arising from the image itself as an effect of
the image's own presentation of a claim for response. To suspend
judgment, therefore, is to fall into the objectivist fantasy. Judg-
ments are inherent to the image (as a work of art brings with
it the standards by which it can be measured or a text brings
with it the hermeneutics by which it can be interpreted).
Archetypal psychology examines the judgments about the im-
age imagistically, regarding them as its further specifications
and as psychological statements not to be taken literally from a
spiritual, purely noetic, vantage point detached from the context
of the image judged.
The emphasis upon response has led archetypal psychology to
use the analogy of the craftsman when discussing moral judgments.
How well has the image worked; does the image release and refine
further imagining? Does the response "stick to the image" (Lopez..

Pedraza) as the task at hand, rather than associate or amplify into
non-imagistic symbolisms, personal opinions, and interpretations?
Such are the questions asked by archetypal psychology.
"Stick to the image" (cf. lung, CW 16, §320) has become a
golden rule of archetypal psychology's method, and this because
the image is the primary psychological datum. Though the image
always implies more than it presents, lithe depth of the image - its
limitless ambiguities ... can only be partly grasped as implica-
tions. So to expand upon the dream image is also to narrow it
- a further reason we wish never to stray too far from the source"
(Berry 1974).
It must be noted that the "source" is complex: archetypal psy-
chology is complex at the beginning, since the image is a self-lim-
iting multiple relationship of meanings, moods, historical events,
qualitative details, and expressive possibilities. As its referent is
imaginal, it always retains a virtuality beyond its actuality (Corbin
1977, p. 167). An image always seems more profound (archetypal),
more powerful (potential), and more beautiful (theophanic) than
the comprehension of it, hence the feeling, while recording a
dream, of seeing through a glass darkly. Hence, too, the driving
necessity in the arts, for they provide complicated disciplines that
can actualize the complex virtuality of the image.
This polysemous complexity bespeaks a polytheistic psychol-
ogy of personifications analogous with lung's theory of complexes
as the multiple consciousness at the base of psychic life (CW
8, §388ff.). By starting with a complex datum - the image -
archetypal psychology is saved from accounting for psychic life
in simplistic terms of elementary mechanisms, primordialities of
origins, or numericaIly limited basic structures. Reductionism is
defeated from the start because the mind is poetic to begin with,
and consciousness is not a later, secondary elaboration upon a
primitive base but is given with that base in each image.
The "poetic basis of mind" was a thesis Hillman (1975a, p. xi)
first set forth in his t 972 Terry Lectures at Yale University and
which states that archetypal psychology "starts neither in the
physiology of the brain, the structure of language, the organiza-

tion of society, nor the analysis of behavior, but in processes of
imagination." The inherent relation between psychology and the
cultural imagination is necessitated by the nature of mind. The most
fecund approach to the study of mind is thus through its highest
imaginational responses (Hough 1973; Giegerich 1982; Berry
1982) where the images are most fully released and elaborated.
3
Archetypal Image
rc h e ty p a l psychology axiomatically assumes imagistic

A universals, comparable to the universali fantastici of Vico
(5. N. II, I, t :38 t ), that is, mythical figures that provide the poetic
characteristics of human thought, feeling, and action, as well
as the physiognomic intelligibility of the qualitative worlds of
natural phenomena. By means of the archetypal image, natural
phenomena present faces that speak to the imagining soul rather
than only conceal hidden laws and probabilities and manifest
their objectification.
A psychological universal must be considered psychologically.
An archetypal image is psychologically 'universal' because its
effect amplifies and de-personalizes. Even if the notion of image
regards each image as an individualized, unique event, as "that
image there and no other," such an image is universal because
it resonates with collective, trans-empirical importance. Thus,
archetypal psychology uses 'universal' as an adjective, declaring a
substantive perduringvalue, which ontology states as a hypostasis.
And, the universals problem for psychology is not whether they
exist, where, and how they participate in particulars, but rather
whether a personal individual event can be recognized as bearing
essential and collective importance. Psychologically, the univer-
sals problem is presented by the soul itself whose perspective is
harmoniously both the narrow particularity of felt experience and
the universality of archetypally human experience. In Neoplatonic
thought, soul could be spoken of as both my soul and world soul,
and what was true of one was true of both. Thus, the universality
of an archetypal image means also that the response to the image
implies more than personal consequences, raising the soul itself

beyond its egocentric confines (soul-making) and broadening
the events of nature from discrete atomic particulars to aesthetic
signatures bearing information for soul.
Because archetypal psychology gives priority to particular pat-
tern over literal particle - and considers that particular events are
always themselves imagistic and therefore ensouled - imagination
too is assumed to be primordially patterned into typical themes,
motifs, regions, genres, syndromes. These kinds of patterns inform
all psychic life. Gilbert Durand (1960, 1979) - following upon
the lines opened by Bachelard - and Durand's Centre de recherche
sur l'imaginaire at Chambery have been charting the inherent or-
ganization of the imaginary as the basis of cultural anthropology
and sociology, even as the basis of psychological meaning in all
consciousness. Durand's papers published in the Eranos Yearbooks
since 1964 present a range of archetypal cultural analysis.
Archetypal psychology has pressed beyond the collection of
objective data and the correlation of images as verbal or visual
symbols. If archetypal images are the fundamentals of fantasy,
they are the means by which the world is imagined, and there-
fore they are the models by which all knowledge, all experiences
whatsoever become possible: "Every psychic process is an image
and an 'imagining', otherwise no consciousness could exist. .."
(CW 11, §889). An archetypal image operates like the original
meaning of idea (from Greek eidos and eidolon): not only 'that which'
one sees but also that 'by means of which' one sees. The demon-
stration of archetypal images is therefore as much in the act of
seeing as in the object seen, since the archetypal image appears in
consciousness itself as the governing fantasy by means of which
consciousness is possible to begin with. Gathering of data does
less to demonstrate objectively the existence of archetypes than
it does to demonstrate the fantasy of "objective data."
Furthermore, unlike lung who radically distinguishes between
noumenal archetype per se and phenomenal archetypal image,
archetypal psychology rigorously refuses even to speculate
about a non-presented archetype per se. Its concern is with the
phenomenon: the archetypal image. This leads to the next step:

any image can be considered archetypal. The word 'archetypal'
II • • •
rather than pointing at something ... points to something, and

this is value . . . by archetypal psychology we mean a psychology
of value. And our appellative move is aimed to restore psychology
to its widest, richest and deepest volume so that it would resonate
with soul in its descriptions as unfathomable, multiple, prior,
generative, and necessary. As all images can gain this archetypal
sense, so all psychology can be archetypal ... 'Archetypal' here
refers to a move one makes rather than to a thing that is" (Hillman
1977b, pp. 82-83).
Here, archetypal psychology 'sees through' itself as strictly
a psychology of archetypes, a mere analysis of structures of be-
ing (Gods in their myths), and, by emphasizing the valuative
function of the adjective 'archetypal,' restores to images their
primordial place as that which gives psychic value to the world.
Any image termed 'archetypal' is immediately valued as universal,
trans-historical, basically profound, generative, highly intentional,
and necessary.
Since 'archetypal' connotes both intentional force (lung's
"instinct") and the mythical field of personifications (Hillman's
"Cods"), an archetypal image is animated like an animal (one
of Hillman's frequent metaphors for images) and like a person
whom one loves, fears, delights in, is inhibited by, and so forth.
As intentional force and person, such an image presents a claim
- moral, erotic, intellectual, aesthetic - and demands a response.
It is an "affecting presence" (Armstrong 1971) offering an affective
relationship. It seems to bear prior knowledge (coded informa-
tion) and an instinctive direction for a destiny, as if prophetic,
prognostic. Images in "dreams mean well for us, back us up and
urge us on, understand us more deeply than we understand our-
selves, expand our sensuousness and spirit, continually make up
new things to give us - and this feeling of being loved by the
images ... call it imaginal love" (Hillman 1979a, p. 196). This
message-bearing experience of the image - and the feeling of
blessing that an image can bring - recalls the Neoplatonic sense
of images as daimones and angels (message bearers). "Perhaps

- who knows? - these eternal images are what men mean by
fate" (CW 7, §183).
Although an archetypal image presents itself as impacted
with meaning, this is not given simply as revelation. It must be
made through "image work" and "dream work" (Hillman 1977b,
1979a). The modes of this work may be concrete and physical
as in art, movement, play, and occupational therapies; but more
importantly (because less fixedly symbolic), this work is done by
"sticking to the image" as a psychological penetration of what
is actually presented including the stance of consciousness that
is attempting the hermeneutic. Image work is not legitimately
such unless the implicit involvement of a subjective perspective
is admitted from the start, for it too is part of the image and in
its fantasy.
Image work requires both aesthetic culture and a background in
myths and symbols for appreciation of the universalities of images.
This work also requires a series of tactical moves (Hillman and
Berry 1977), frequently linguistic and phonetic (Sardella et al.
1978; Severson 1978; Kugler 1979b) and etymological (Lockhart
1978, 1980; Kugelmanfi'1983), and also grammatical and syn-
tactical experimentation (Ritsema 1976; Hillman t 978a). Other
tactical moves concerning emotion, texture, repetitions, reversals,
and restatements have been described by Berry (1974).
The primary intention of this verbal work with images is
the "recovery of soul in speech" (Sardello 1978a) which at the
same time reveals the erotic and aesthetic aspect of images
- that they captivate, charm, persuade, have a rhetorical effect
on soul beyond their symbolic content. Image-work restores
the original poetic sense to images, freeing them from serv-
ing a narrational context, having to tell a story with its linear,
sequential, and causal implications that foster first-person
reports of the egocentric actions and intentions of a person-
alistic subject. The distinction between image and narrative
(Berry t 974; Miller 1976a) is fundamental to the distinction
in imaginative style between archetypal polytheistic psychol-
ogy and traditional psychologies that are egocentered, epic

narrations (therapy).
Three further developments in theory of archetypal images
are worth attention. Paul Kugler's work (1978, 1979a) elaborates
an acoustic theory of images as structures of invariant meaning
apart from linguistic, etymological, semantic, and syntactical
meaning. Boer and Peter Kugler ( 1977) have correlated archetypal
images with the theory of perception of]. J. Gibson, asserting that
archetypal images are afforded directly by the environment (and
are not subjective), so that "archetypal psychology is mythical
realism." Casey (1979) sets forth the idea that imagination is so
closely related with time, both psychologically and ontologically,
that actual image-work not only takes time into soul or makes
temporal events soul events but also makes time in soul.
4
Soul
T he primary metaphor of psychology must be soul. Psychol-

ogy (logos of psyche) etymologically means: reason or speech
or intelligible account of soul. It is psychology's job to find
logos for psyche, to provide soul with an adequate account of
itself. Psyche as the anima mundi, the Neoplatonic soul of the
world, is already there with the world itself, so that a second
task of psychology is to hear psyche speaking through all things
of the world, thereby recovering the world as a place of sou]
(soul-making).
In its own speaking about the soul, archetypal psychology
maintains an elusive obliqueness (Romanyshyn 1978-79). This
continual carefulness not to substantiate soul follows this maxim:
IIBy soul I mean, first of all, a perspective rather than a substance,
a viewpoint toward things rather than a thing itself" (Hillman
1975a, p. x). In a long examination of "soul," Hillman (1964) con-
cludes: "The soul is a deliberately ambiguous concept resisting all
definition in the same manner as do all ultimate symbols which
provide the root metaphors for the systems of human thought."
In this same passage, a circumscription of the term states: "We are
not able to use the word in an unambiguous way, even though
we take it to refer to that unknown human factor which makes
meaning possible, which turns events into experiences, and which
is communicated in love." In 1967a, a fourth aspect was added:
the soul has a religious concern. And in 1975a (p. x), three further
qualifications were adjoined: "First, 'soul' refers to the deepening of
events into experiences; second, the significance soul makes pos-
sible, whether in love or religious concern, derives from its special
relation with death. And third, by 'soul' I mean the imaginative pos-
sibility in our natures, the experiencing through reflective specula-
tion, dream, image, and fantasy - that mode which recognizes
all realities as primarily symbolic or metaphorical."
The literalizing and ontologizing dangers attendant .upon
the elevation of soul to first principle are met by a certain sub-
versive tone in archetypal psychology that speaks of soul events
in imagistic, ironic, and even humorous ways (Hillman and
Berry 1977). Common to many writers, though different in each
- GuggenbUhl-Craig, Miller, Ziegler, Lopez-Pedraza, Giegerich,
Sardello - is this dark and mordant style. Psyche is kept close
to its shadows. There is a continual attempt to break the vessels
even as they are being formed.
The term "soul" is also used freely without defining specific
usages and senses in order to keep present its full connotative
power. And it is used interchangeably with the Greek psyche, the
Greek mythic figure, Psyche (Apuleius's tale of Amorand Psyche),
the Germanic Seele, and the Latin anima. Here, "anima" in the more
specific jungian description as a personified figure and function of
the imagination (E. jung 1957; Hillman 1973c, 1974b) bestows
rich imagery, pathologies, and feeling qualities to what otherwise
might become only a philosophical concept.
The human being is set within the field of soul; soul is the
metaphor that includes the human. "Dasein as esse in anima infi-
nitely surpasses man" (Avens 1982a, p. 185). Even if human life
is only one manifestation of the psyche, a human life is always a
psychological life - which is how archetypal psychology reads
the Aristotelian notion of soul as life and the Christian doctrine
of the soul as immortal, i.e., beyond the confines of individual
limitation. A humanistic or personalistic psychology will always
fail the full perspective of soul that extends beyond human,
personal behavior. This move which places man within psyche
(rather than psyche within man) revisions all human activity
whatsoever as psychological. Every piece of human behavior,
whatever its manifest and literal content, is always also a psy-
chological statement.
If every statement has psychological content, then every

statement may be scrutinized for its psychological significance,
for what it means to soul. Speech about soul itself - what it is,
its body relations, its origins and development, what it consists in,
how it functions - are psychology's concern only because these
are the enduring ways the soul gives accounts of itself in con-
ceptual form. They belong to its Isoul-making,' its ongoing fantasy
activity, and these accounts called 'psychology' ought to be taken
fictionally rather than only as positivistic answers about the nature
of the soul. The soul can be an object of study only when it is also
recognized as the subject studying itself by means of the fictions
and metaphors of objectivity. This scrutiny of statements for their
psychic implications is a strategical principle of archetypal psy-
chology, providing its tactical method called "psychologizing. or
seeing through" (Hillman 1975a, pp. t 13-64). The method puts
into practice the notion of the unconscious: whatever is stated
contains an unconsciousness within the statement. 'Unconscious'
takes on the meaning of implication and supposition (Berry 1974),
that is, what is folded in or held beneath. Statements from any field
whatsoever thus become psychological, or revelations of psyche,
when their literalism is subverted to allow their suppositions to
appear. The strategy implies that psychology cannot be limited
to being one field among others since psyche itself permeates all
fields and things of the world.
Anima and Rhetoric
By speaking of soul as a primary metaphor, rather than defining

soul substantively and attempting to derive its ontological status
from empirical demonstration or theological (metaphysical) ar-
gument, archetypal psychology recognizes that psychic reality
is inextricably involved with rhetoric. The perspective of soul is
inseparable from the manner of speaking of soul, a manner which
evokes soul, brings it to life, and persuades us into a psychological
perspective. In its concern with rhetoric, archetypal psychology
has relied on literary and poetic devices to expound its vision,
all the while working at "seeing through" the mechanistic and

personalistic metaphors employed by other psychologies so as
to recover soul from those literalisms, The polemical foray into
others' preserves is necessary to the rhetorical mode.
Soul and Myth
The primary rhetoric of archetypal psychology is myth.

Here, the path had already been pioneered by Freud, jung, and
Cassirer (Avens 1980), and, of course, by a tradition of mythical
thinking going back through the Romantics and Vico to Plato.
This move toward mythical accounts as a psychological language
locates psychology in the cultural imagination. Secondly, these
myths are themselves metaphors (or, as Vico said "metaphor
... is a myth [fabula] in brief" [5. N. 11, II, 2]), so that by relying
on myths as its primary rhetoric, archetypal psychology grounds
itself in a fantasy that cannot be taken historically, physically,
literally. Even if the recollection of mythology is perhaps the
single most characteristic move shared by all "archetypalists,"
the myths themselves are understood as metaphors - never as
transcendental metaphysics whose categories are divine figures.
"Myths do not ground, they open" (Hillman t 979a). The role of
myth in archetypal psychology is not to provide an exhaustive
catalogue of possible behaviors or to circumscribe the forms of
transpersonal energies (in the Neoplatonic sense), but rather to
open the questions of life to transpersonal and culturally imagi-
native reflection. We may thereby see our ordinary lives embed-
ded in and ennobled by the dramatic and world-creative life of
mythical figures (Bedford 1981). The study of mythology allows
events to be recognized against their mythical background. More
important, however, is that the study of mythology enables one
to perceive and experience the life of the soul mythically.
5
Soul, Metaphor, and Fantasy
T he philosophical problem "how to define soul" or how to state

a "logos of soul" (Christou t 963) must be viewed in the first place
as a psychological phenomenon, one that arises from the soul's own
desire for self-knowledge which can best be satisfied in terms of its
own constitution: images. Thus the logos of soul, i.e., a true speaking
of it, will be in an imagistic style, an account or "recit' (Corbin 1979,
pp. 43f.) that is through and through metaphorical.
The statement above that lithe primary metaphor of psychol-
ogy must be sour' attempts two things: (a) to state the soul's na-
ture in its own language (metaphor) and (b) to recognize that all
statements in psychology about soul are metaphors. In this way,
soul-as-metaphor leads beyond the problem of "how to define soul"
and encourages an account of the soul toward imagining itself
rather than defining itself. Here, metaphor serves a psychological
function: it becomes an instrument of soul-making rather than a
mere "figure of speech," because it transposes the soul's questioning
about its nature to a mythopoesis of actual imagining, an ongoing
psychological creation (Berry t 982).
Soul-as-metaphor also describes how the soul acts. It performs
as does a metaphor, transposing meaning and releasing interior,
buried significance. Whatever is heard with the ear of soul rever-
berates with under- and overtones (Moore 1978). The perspective
darkens with a deeper light. But this metaphorical perspective also
kills: it brings about the death of naive realism, naturalism, and
literal understanding. The relation of soul to death - a theme
running all through archetypal psychology - is thus a function of
the psyche's metaphorical activity. The metaphorical mode does
not speak in declarative statements or explain in clear contrasts.

It delivers all things to their shadows. So, its perspective defeats
any heroic attempt to gain a firm grip on phenomena; instead, the
metaphorical mode of soul is "el usive, allusive, illusive" (Roma-
nyshyn t 977), undermining the very definition of consciousness
as intentionality and its history as development.
Human awareness fails in its comprehension not because of
original sin or personal neurosis or because of the obstinacy of
the objective world to which it is supposedly opposed. Human
awareness fails, according to a psychology based on soul, because
the soul's metaphorical nature has a suicidal necessity (Hillman
t 964), an underworld affiliation (Hillman t 979a), a "morbisrn"
(Ziegler 1980), a destiny - different from dayworld claims
- which makes the psyche fundamentally unable to submit to
the hubris of an egocentric notion of subjectivity as achievement
(Leistung) , defined as cognition, conation, intention, perception,
and so forth.
Thus, that sense of weakness (Lopez-Pedraza t 977, 1982), in-
feriority (Hillman t 977c), mortification (Berry 1973), masochism
(Cowan 1979), darkness (Winquist 1981), and failure (Hillman
1972b) is inherent to the mode of metaphor itself which defeats
conscious understanding as a control over phenomena. Metaphor,
as the soul's mode of logos, ultimately results in thatabandonment
to the given which approximates mysticism (Avens 1980).
The metaphorical transposition - this 'death-dealing' move
that at the same time re-awakens consciousness to a sense of
soul - is at the heart of archetypal psychology's mission, its
world intention. As Freud and lung both attempted to discover
the fundamental 'mistake' in Western culture so as to resolve the
misery of man trapped in the decline of the West, so archetypal
psychology specifies this mistake as loss of soul which it further
identifies with loss of images and the imaginal sense. The result
has been an intensification of subjectivity (Durand t 975), showing
both in the self-enclosed egocentricity and the hyperactivism, or
life-fanaticism, of Western (rather, Northern) consciousness which
has lost its relation with death and the underworld.
That re-imagining and re-animating of the cultural psyche

to which archetypal psychology aspires necessitates patholo-
gizing, for only this weakening or "falling apart" (Hillman
1975a) breaks through self-enclosed subjectivity and restores
it to its depth in soul, allowing soul to reappear again in the
world of things.
The re-animation of things by means of metaphor was already
indicated by Vico (5. N. II, I, 2) who wrote that "metaphor ...
gives sense and passion to insensate things." As the metaphorical
perspective gives new animation to soul, so too it re-vitalizes areas
that had been assumed not ensouled and not psychological: the
events of the body and medicine, the ecological world, the man-
made phenomena of architecture and transportation, education,
food, bureaucratic language and systems. These have all been
examined as metaphorical images and have become subject to
intense psychological revision by Sardello and his students first
at the University of Dallas and subsequently at The Dallas Insti-
tute of Humanities and Culture (Thomas, Stroud, Moore). The
metaphorical perspective which revisions worldly phenomena as
images can find "sense and passion" where the Cartesian mind sees
the mere extension of de-souled insensate objects. In this way,
the poetic basis of mind takes psychology out of the confines of
laboratory and consulting room, and even beyond the personal
subjectivity of the human person, into a psychology of things as
objectifications of images with interiority, things as the display
of fantasy.
For archetypal psychology, "fantasy" and "reality" change
places and values. First, they are no longer opposed. Second,
fantasy is never merely mentally subjective but is always being
enacted and embodied (Hillman 1972a, pp. xxxix-xl). Third,
whatever is physically or literally 'real' is always also a fantasy im-
age. Thus the world of so-called hard factual reality is always also
the display of a specifically shaped fantasy, as if to say, along with
Wallace Stevens, the American philosopher-poet of imagination
on whom archetypal psychology often draws, there is always "a
poem at the heart of things." jung stated the same idea (CW 6,
§ 18): liThe psyche creates reality everyday. The only expression

I can say for this activity isfantasy." And he takes the word "fantasy"
"from poetic usage" (CW 6, §743).
The latest explorations of archetypal psychology - some
published in Spring 1979-82 - have been in the direction of po-
etics, aesthetics, and literary criticism. This is less the influence
of contemporary psychoanalytic concerns with language than it
is the re-appraisal" of psychology itself as an activity of poesis and
the fact that fantasy is the archetypal activity of the psyche.
6
Soul and Spirit
f imagining is the native activity of the anima mundi, then fan-

I tasy is always going on and is not subject to a phenomenological
epoche (Husserl. setting aside or bracketing out in order to move
directly to the event itself). Moreover, if fantasy is always going
on, then epoche is itself a fantasy: of isolating, of objectification,
and of a consciousness that can be truly addressed by phenomena
as they are. Archetypal psychology maintains, however, that we
can never be purely phenomenal or truly objective. One is never
beyond the subjectivism given with the soul's native dominants
of fantasy structures. These dominate subjective perspectives and
organize them into 'stances,' so that the only objectivity that could
be approximated results from the subjective eye turned in on itself,
regarding its own regard, examining its own perspective for the
archetypal subjects (q.v. personifying) who are at this moment
governing our way of being in the world among phenomena.
Psychology as an objective" science is forever impossible once one
has recognize~thatobjectivity is itself a poetic genre (similar to
"writer-as-mirror" in French naturalism), a mode that constructs
the world so that things appear as sheer things (not faces, not
animated, not with interiority), subject to will, separate from each
other, mute, without sense, or passion.
One position is particularly obdurate in yielding to the fantasy
that fantasy is always going on, and that is the stance of spirit.
It appears as scientific objectivity, as metaphysics, and as theology.
And where archetypal psychology has attacked these approaches,
it is part of a wider strategy to distinguish the methods and rhetoric
of soul from those of spirit, so that soul is not forced to forfeit its
style to fulfill the obligations required by a spiritual perspective,

whether philosophical, scientific, or religious. For psychology to
be possible at all it must keep the distinction between soul and
spirit (Hillman 1976; 1975a, pp. 67-70; 1977a).
At times the spirit position with its rhetoric of order, num-
ber, knowledge, permanency, and self-defensive 'logic has been
discussed as "senex" and Saturnian (Vitale 1973; Hillman 1975d);
at other times, because of its rhetoric of clarity and detached
observation, it has been discussed as Apollonic (Hillman 1972c);
on other occasions, because of the rhetoric of unity, ultimacy,
identity, it has been termed "monotheistic", and in yet other
contexts, "heroic" and also "puer" (1967b).
While recognizing that the spirit perspective must place itself
above (as the soul places itself as inferior) and speak in transcen-
dent, ultimate, and pure terms, archetypal psychology conceives
its task to be one of imagining the spirit language of "truth," "faith."
"law," and the like as a rhetoric of spirit, even if spirit is obliged
by this same rhetoric to take its stance truthfully and faithfully,
i.e., literally.
The distinction between soul and spirit further guards against
psychological therapy becoming confused with spiritual disci-
plines - whether Eastern or Western - and gives yet another
reason for archetypal psychology to eschew borrowings from
meditative techniques and/or operant conditioning, both of which
conceptualize psychic events in spiritual terms.
7
Soul-Making
T he underlying aspiration of its work archetypal psychology

has called "soul-making," taking the phrase from the poets
William Blake and, particularly, John Keats: "Call the world if you
please, 'The vale of Soul-making.' Then you will find out the use of
the world ... " For all its emphasis upon the individualized soul, ar-
chetypal psychology sets this soul, and its making, squarely in the
midst of the world. And, it does not seek a way out of or beyond
the world toward redemption or mystical transcendence, because
"The way through the world is more difficult to find than the way
beyond it" (Wallace Stevens, "Replv to Papini"). The curative or
salvational vision of archetypal psychology focuses upon the soul
in the world which is also the soul of the world (anima mundi]. The
idea of soul-making by taking any world event as also a place of
soul insists that even this Neoplatonic and 'arcane' psychology is
nonetheless embedded in the "vale" and its engagement therein.
The artificial tension between soul and world, private and public,
interior and exterior thus disappears when the soul as anima mundi,
and its making, is located in the world.
More specifically, the act of soul-making is imagining, since
images are the psyche, its stuff, and its perspective. Crafting im-
ages - such as discussed below in regard to therapy - is thus
an equivalent of soul-making. This crafting can take place in the
concrete modes of the artisan, a work of the hands, and with the
morality of the hands. And, it can take place in sophisticated
elaborations of reflection, religion, relationships, social action,
so long as these activities are imagined from the perspective of
soul, soul as uppermost concern.
In other words, only when imagination is recognized as an

engagement at the borders of the human and a work in relation
with mythic dominants can this articulation of images be consid-
ered a psycho-poesis (Miller 1976b) or soul-making. Its intention
is the realization of the images - for they are the psyche -, and
not merely of the human subject. As Corbin has said: lilt is their
individuation, not ours," suggesting that soul-making can be most
succinctly defined as the individuation of imaginal reality.
Soul-making is also described as imaging, that is, seeing or
hearing by means of an imagining which sees through an event
to its image. Imaging means releasing events from their literal
understanding into a mythical appreciation. Soul-making, in this
sense, is equated with de-literalizing- that psychological attitude
which suspiciously disallows the naive and given level of events
in order to search out their shadowy, metaphorical significances
for soul.
So the question of soul-making is "what does this event, this
thing, this moment move in my soul? What does it mean to my
death?" The question of death enters because it is in regard to
death that the perspective of soul is distinguished most starkly
from the perspective of natural life.
Soul-making does imply a metaphysical fantasy, and the
implied metaphysics of archetypal psychology are best found
in The Dream and the Underworld (Hillman 1979a) which elaborates
the relations between psyche and death. There the dream is
taken as the paradigm of the psyche - where the psyche pres-
ents itself encompassing the ego and engaged in its own work
(dream-work). From the dream, one may assume that the psyche is
fundamentally concerned with its imaginings and only secondarily
concerned with subjective experiences in the dayworld which the
dream transforms into images, i.e., into soul. The dream is thus
making soul each night. Images become the means of translating
life-events into soul, and this work, aided by the conscious elabo-
ration of imagination, builds an imaginal vessel, or "ship of death"
(a phrase taken from D. H. Lawrence), that is similar to the subtle
body, or ochema of the Neoplatonists (cf. Avens 1982b).
The question of the soul's immortality is not directly answered

by a metaphysical statement. Rather, the very nature of the soul in
the dream - or at least the perspective of soul toward the dream
- shows its inattention to and disregard for mortal experience
as such, even for physical death itself, receiving into its purview
only those faces and events from the mortal world that bear upon
the opus of its destiny.
8
Depth and the Vertical Direction
S ince its beginning in Freud's study of the deep layers of the

mind - pre-, sub-, or un-conscious - the field of "depth
psychology" (so named at the turn of the century by the Zurich
psychiatrist Eugen Bleuler) has always been directed downward,
whether toward buried memories of childhood or toward archaic
mythologems. Archetypal psychology has taken this depth meta-
phor equally seriously - though less literally. It has carried the
metaphor of depth of soul back in history to Heraclitus (Diels-
Kranz, Frag. 45: bathun) and then to Augustine's thesaurus or memoria
(Confessions X). Moreover, it has reverted Freud's own move into
depth, the descent into the dream as described in his Traumdeu-
tung, to the mythologies of the Underworld, Hades, Persephone,
Dionysus - and to Christian theologies of descent (Miller
1981 b) - exploring the fundamental relation of the psyche with
the realm of the dead which is also the realm of images or eidola
(Hillman 1979a).
Because of the vertical direction of depth psychology, it is
obliged to be concerned with depression and with the reduction
of phenomena to their 'deadly' essence, their pathologized extrem-
ity (Berry 1973), where we experience them as both materially
destructive and negative and yet as the ground of support (Berry
1978b).
The literalization of downwardness in depth psychology has
resulted in a narrowness of meaning: introverted inwardness within
the person, into the "abyss" and "secret chamber" of the personal
self (Augustine). What then of the relationship with others, with
the horizontal world?
For archetypal psychology, the vertical direction refers to

interiority as a capacity within all things. All things have an arche-
typal significance and are available to psychological penetration,
and this interiority is manifested by the physiognomic character
of the things of the horizontal world. Depth is therefore not
literally hidden, deep down, inside. Rather, the fantasy of depth
encourages us to look at the world again, to read each event for
'something deeper,' to "insearch" (Hillman 1967a), rather than to
research, for yet further significance below what seems merely
evident and natural. The downward interiorizing fantasy is thus
at the very basis of all psychoanalysis. The fantasy of hidden
depths ensouls the world and fosters imagining ever deeper into
things. Depth - rather than a literal or physical location - is
a primary metaphor necessary for psychological thinking (or
"psychologizing," Hillman 1975a).
9
Cultural Locus: North and South
T he downward direction may also be envisioned as Southward.

Unlike the main psychologies of the twentieth century which
have drawn their sources from Northern Europe - the German
language and the Protestant-Jewish monotheistic Weltanschauung
- archetypal psychology starts in the South. Neither Greek
nor Renaissance civilization developed "psychologies" as such.
The word "psychology" and most modern psychological terms
(Hillman 1972c) do not appear in an active sense until the nine-
teenth century. In recognition of these historical facts, archetypal
psychology situates its work in a pre-psychological geography,
where the culture of imagination and the modes of living carried
what had to be formulated in the North as "psychology." "Psychol-
ogy" is a necessity of a post-reformational culture that had been
deprived of its poetic base.
Since, as Casey (1982) maintains, place is prior to the pos-
sibility of thought - all thought must be placed in order to be
- archetypal psychology requires an imaginal location. Freud's
'Vienna' and lung's 'Zurich.' or the 'California Schools' are fantasy
locations, not merely sociological and historical contexts. They
place the ideas in a geographical image. Such is "south" in the
imagination of archetypal psychology.
"South" is both an ethnic, cultural, geographic place and a
symbolic one. It is both the Mediterranean culture, its images
and textual sources, its sensual and concrete humanity, its Gods
and Goddesses and their myths, its tragic and picaresque genres
(rather than the epic heroism of the North); and it is a symbolic
stance "below the border" which does not view that region of the
soul only from a northern moralistic perspective. The unconscious

thus becomes radically re-visioned and may as well be located
'up north' (as Aryan, Apollonic, Germanic, positivistic, volunta-
ristic, rationalistic, Cartesian, protestant, scientistic, personalis ..
tic, monotheistic, etc.). Even the family, rather than a source of
'northern' neurosis, can be revalued as the ground of ancestral and
societal binding.
By remembering this fundamental division in Western cultural
history, archetypal psychology eludes the conventional dilemma
of "East and West." Positions usually given over to the "East" are
included within archetypal psychology's own orientation. Having
re-oriented consciousness toward non-ego factors - the multiple
personifications of the soul, the elaboration of the imaginal ground
of myths, the direct immediacy of sense experience coupled with
the ambiguity of its interpretation, and the radically relative
phenomenality of the lego' itself as but one fantasy of the psyche
- archetypal psychology makes superfluous the move toward
oriental disciplines which have had to be found in the East when
psychology is identified with the perspectives of northern psychic
geography.
Roberts Avens's monographs (1980, 1982a, b) show that
archetypal psychology is nothing less than a parallel formula-
tion of certain Eastern philosophies. Like them, it too dissolves
ego, ontology, substantiality, literalisms of self and divisions
between it and things - the entire conceptual apparatus which
northern psychology constructs from the heroic ego and in its
defense - into the psychic reality of imagination experienced
in immediacy. The 'emptying out' of Western positivism com-
parable to a Zen exercise or a way of Nirvana, is precisely what
archetypal psychology has effectuated, though by means that are
utterly Western, where IWestern' refers to a psychology of soul
as imagined in the tradition of the South.
10
Polytheistic Psychology and Religion
f all the moves, none is so far-reaching in cultural implica-

O tion as the attempt to recover the perspectives of poly-
theism. Moore (1980) considers this perspective to be the rational
consequent of a psychology based in anima which can "animate"
the study of religion by offering both "a way of understanding
religion ... and a way of going about religious studies" (p, 284).
Miller's christology (1981 a) demonstrates the relevance of the
polytheistic perspective for even a religion whose dogma his-
torically derives from an anti-polytheistic position. The complex
issues of the new polytheism have been treated by Miller (1974,
with an appendix by Hillman 1981) and by Goldenberg (1979).
The polytheistic moves of archetypal psychology occur in four
interrelated modes.
(1) The most accurate model of human existence will be able
to account for its innate diversity, both among individuals and
within each individual. Yet, this same model must also provide
fundamental structures and values for this diversity. For both Freud
and lung, multiplicity is basic to human nature, and their models
of man rely upon a polycentric fantasy. Freud's notion of the child
as sexually polymorphous originates the libido in a polymorphic,
polyvalent, and polycentric field of erogenous zones. lung's model
of personality is essentially multiple, and lung correlates the
plurality of its archetypal structure with the polytheistic stage of
culture (CW 9, ii, §427). Hence, lithe soul's inherent multiplicity
demands a theological fantasy of equal differentiation" (Hillman
t975a,p.167).
(2) The tradition of thought (Greek, Renaissance, Roman-

tic) to which archetypal psychology claims it is an heir is set in
polytheistic attitudes. The imaginative products of these histori-
cal periods cannot contribute further to psychology unless the
consciousness that would receive from them is able to transpose
itself into a similar polytheistic framework. The high achievements
of Western culture from which contemporary culture may find
sources for its survival remain closed to modern consciousness
unless it gains a perspective mimetic to what it is examining.
Hence, polytheistic psychology is necessary for the continuity
of culture.
(3) The social, political, and psychiatric critique implied
throughout archetypal psychology mainly concerns the monothe-
istic hero-myth (now called ego-psychology) of secular human-
ism, Le., the single-centered, self-identified notion of subjective
consciousness of humanism (from Protagoras to Sartre). It is this
myth which has dominated the soul and which leads to both
unreflected action and self-blindness (Oedipus). It is responsible
also for the repression of a psychological diversity that then ap-
pears as psychopathology. Hence, a polytheistic psychology is
necessary for reawakening reflective consciousness and bringing
a new reflection to psychopathology.
(4) The perspectivalism of archetypal psychology requires a
deepening of subjectivity beyond mere Nietzschean perspectives
or existential stances. Perspectives are forms of vision, rhetoric,
values, epistemology, and lived styles that perdure independently
of empirical individuality. For archetypal psychology, pluralism
and multiplicity and relativism are not enough: these are merely
philosophical generalities. Psychology needs to specify and
differentiate each event, which it can do against the variegated
background of archetypal configurations, or what polytheism
called Gods, in order to make multiplicity both authentic and
precise. Thus the question it asks of an event is not why or how,
but rather what specifically is being presented and ultimately who,
which divine figure, is speaking in this style of consciousness,
this form of presentation. Hence, a polytheistic psychology is
necessary for the authorization of "a pluralistic universe" (William

James t 909), for consistencies within it, and for precision of its
differentiation.
The polytheistic analogy is both religious and not religious
(Miller 1972, 1974; Bregman 1980; Scott 1980; Avens 1980).
The Gods are taken essentially, as foundations, so that psychol-
ogy points beyond soul and can never be merely agnostic. The
sacred and sacrificial dimension - the religious instinct as lung
ca11s it - is given a place of main value; and, in truth, it is pre-
cisely because of the appeal to the Gods that value enters the
psychological field, creating claims on each human life and giv-
ing personal acts more than personal significance. The Gods are
therefore the Gods of religion and not mere nomina, categories,
devices ex machina. They are respected as powers and persons and
creators of value.
A distinction is nonetheless maintained between polytheism
as psychology and as religion. This distinction is difficult because
"depth analysis leads to the soul which inevitably involves analysis
in religion and even in theology, while at the same time living
religion, experienced religion, originates in the human psyche and
is as such a psychological phenomenon" (Hillman 1967a, p. 42).
When soul is the first metaphor, then psychology and religion
must be intertwined and their distinction arbitrary or ambiguous.
The question of polytheism is posed by the soul itself as soon as its
perspective experiences the world as animated and its own nature
as replete with changing diversity. That is, as soon as the soul is
freed from ego domination, the question of polytheism arises.
Yet archetypal psychology is "not out to worship Greek
Gods or those of any other polytheistic high culture ...We are
not reviving a dead faith. For we are not concerned with faith"
(Hillman 1975a, p. 170; cf. A. H. Armstrong 1981). The Gods of
psychology are not believed in, not taken literally, not imagined
theologically. "Religion approaches Gods with ritual, prayer,
sacrifice, worship, creed ... In archetypal psychology, Gods are
imagined. They are approached through psychological methods
of personifying, pathologizing, and psychologizing. They are
formulated ambiguously, as metaphors for modes of experience

and as numinous borderline persons. They are cosmic perspec-
tives in which the soul participates" (ibid., p. 169). Mainly, the
mode of this participation is reflection: the Gods are discovered
in recognizing the stance of one's perspective, one's psychologi-
cal sensitivity to the configurations that dominate one's styles of
thought and life. Gods for psychology do not have to be expe-
rienced in direct mystical encounter or in effigies, whether as
concrete figures or as theological definitions.
A saying attributed to Hegel declares: IIWhat is required is
a monotheism of reason and heart, a polytheism of imagination
and art" (Cook 1973). Inasmuch as archetypal psychology is
imaginative, it requires imaginative first principles and polytheism
becomes necessary, although it definitely does not carry on the
rationalist separation between heart and art, between valuative
and aesthetic sensitivities.
The critique of theological religion continues that done by
Freud and lung, though with an even more radical cast. Arche-
typal psychology does not attempt to correct the judeo Christian
religion as illusion (Freud) or transform it as onesided (Jung).
It shifts the ground of the entire question to a polytheistic position.
In this single stroke, it carries out Freud's and lung's critiques to
their ultimate consequent - the death of God as a monotheistic
fantasy, while at the same time restoring the fullness of the Gods
in all things and, let it be said, reverting psychology itself to the
recognition that it too is a religious activity (Hillman 1975a,
p. 227). If a religious instinct is inherent to the psyche as lung
maintained, then any psychology attempting to do justice to the
psyche must recognize its religious nature.
A polytheistic vision differs from undifferentiated pantheism,
holy vitalism, and naturalistic animism - which from the stand-
point of monotheistic consciousness tend to be bunched together
as "pagan" and "primitive." Gods in archetypal psychology are
not some primal energy suffused through the universe nor are
they imagined to be independent magical powers working on us
through things. Gods are imagined as the formal intelligibility of
the phenomenal world, allowing each thing to be discerned for

its inherent intelligibility and for its specific place of belonging to
this or that kosmos (ordered pattern or arrangement). The Gods
are places, and myths make place for psychic events that in an only
human world become pathological. By offering shelter and altar,
the Gods can order and make intelligible the entire phenomenal
world of nature and human consciousness. All phenomena are
'saved' by the act of placing them which at once gives them value.
We discover what belongs where by means of likeness, the analogy
of events with mythical configurations. This mode was current
during millennia of our culture in alchemy, planetary astrology,
natural philosophy, and medicine, each of which studied the
microcosmic things in rapport with macrocosmic Gods
(Moore t 982; Boer t 980). It was this question of placing that was
addressed to the Greek oracles: "To what gods or hero must I pray
or sacrifice to achieve such and such a purpose?" If one knows
where an event belongs, to whom it can be related, then one is
able to proceed.
Today, however, the discovery of what belongs where, the
epistrophe or reversion through likeness of an event to its mythi-
cal pattern, is less the aim of archetypal psychology than is an
archetypal sensitivity that all things belong to myth. The study
of these archetypal placings, deriving from the work of Frances
Yates (1966) in regard to the Memory Theatre of the Florentine,
Giulio Camillo (c. 1480-1544), has been carried out in some
detail in seminars by Lopez-Pedraza and by Sardello.
11
Psychopathology
T h e point of departure for the re-visioning of psychopathol-

ogy is a statement from lung (1929, CW 13, §54): "The gods
have become diseases, Zeus no longer rules Olympus but rather
the solar plexus, and produces curious specimens for the doctor's
consulting room ... "
The link between Gods and diseases is double: on the one
hand, giving the dignity of archetypal significance and divine
reflection to every symptom whatsoever, and on the other hand,
suggesting that myth and its figures may be examined for pat-
terns of pathology. Hillman (197 4a) has called this pathology in
mythical figures the infirmitas of the archetype, by which is meant
both the essential "infirmity" of all archetypal form> - that they
are not perfect, not transcendent, not idealizations - and that
they therefore provide "nursing" to human conditions; they are
the embracing backgrounds within which our personal sufferings
can find support and be cared for.
The double link - that pathology is mythologized and mythol-
ogy is pathologized -. had already been adumbrated by Freud's
presentation of the Oedipus myth as the key to the pathology of
neurosis and even of the civilization as a whole. Before Freud, the
link between mythos and pathos can be discovered in Nietzsche's Birth
ofTragedy and in the scholarly research of the great German classicist
and encyclopaedist, Wilhelm Heinrich Roscher, whose Ephialtes
(1900), a monograph on Pan and the Nightmare, was subtitled
IJA Mythopathological Study" (cf. Hillman t 972a).
The relations between myths and psychopathology are elabo-
rated in a series of studies: Lopez-Pedraza (t 977) on Hermes and
(1982) on the TItans; Berry (1975) on Demeter/Persephone and

(1979b) on Echo; Moore (t 979a) on Artemis; Micklern (1979) on
Medusa; Hillman (1970a, 1975d) on Saturn, (1974a) on Athene
and Ananke, (1972c) on Eros and on Dionysus, (1972a) on Pan,
and (1967b) on the tiuer eternus or divinely youthful figure in vari-
ous mythologies; M. Stein (1973) on Hephaistos and (1977) on
Hera. In these studies, the myth is examined for its pathological
implications. The hermeneutic begins with myths and mythical
figures (not with a case), reading them downward for psychologi-
cal understanding of the fantasies going on in behavior.
Thereby archetypal psychology follows the epistrophic
(reversion) method of Corbin, returning to the higher principle
in order to find place for and understand the lesser - the images
before their examples. Imagination becomes a method for inves-
tigating and comprehending psychopathology. This hermeneutic
method is also essentially Neoplatonic, it is the preferred way
for deciphering the grotesque and pathologized configurations
of Renaissance psychology. As Wind says in his "Observation on
Method" (1967, p. 238): 'The commonplace may be understood
as a reduction of the exceptional, but the exceptional cannot
be understood by amplifying the commonplace. Both logically
and causally the exceptional is crucial, because it introduces ...
the more comprehensive category."
Precisely because myth presents the exceptional, the outland-
ish, and more-than-human dimension, it offers background to the
sufferings of souls inextremis, i.e., what nineteenth-century medicine
calls 'psychopathology.' The double movement between pathology
and mythology moreover implies that the pathological is always
going on in human life inasmuch as life enacts mythical fantasies.
Archetypal psychology further claims that it is mainly through the
wounds in human life that the Gods enter (rather than through
pronouncedly sacred or mystical events), because pathology is the
most palpable manner of bearing witness to the powers beyond ego
control and the insufficiency of the ego perspective.
This perpetually recurring "pathologizing" is defined as "the
psyche's autonomous ability to create illness, morbidity, disorder,
abnormality, and suffering in any aspect of its behavior and to

experience and imagine life through this deformed and afflicted
perspective" (Hillman 1975a, p. 57). There is no cure of patholo-
gizmg, there is, instead, are-evaluation.
That pathologizing is also a "deformed perspective" accounts
for its place in the work of imagination which, according to
Gaston Bachelard (1884-1962) - another major source of the
archetypal tradition - must proceed by "deforming the images of-
fered by perception" (Bachelard 1943, p. 7). It is this pathologized
eye which, like that of the artist and the psychoanalyst, prevents
the phenomena of the soul from being naively understood as
merely natural. Following jung (and his research into alchemy),
psychological work is an opus contra naturam. This idea Hillman
(1975a, pp. 84-96) follows further by attacking the "naturalistic
fallacy" which dominates most normative psychologies.
Another direction of the mythoslpathos connection starts with
one specific form of pathology, searching it for its mythical
possibilities, as if to uncover lithe God in the disease." Examples
are: Lockhart (1977}, cancer; Moore ( 1979b), asthma; Leveranz
(1979), epilepsy; Hawkins (1979), migraine; Severson (1979), skin
disorders; Kugelmann, glaucoma; Sipiora (1981), tuberculosis.
There are also more general reflections upon pathology re-
visioned within an archetypal hermeneutic: R. Stein (1974) on
psychosexual disorders; Guggenbuhl-Craig (1971) on the arche-
typal power problem in medical attitudes; Ziegler (1980) on ar-
chetypal medicine; Sardello (1980a) on medicine, disease, and the
body. These works look at the body, pathology, and its treatment
altogether free from the positivism of the clinical and empirical
traditions that have come down to the twentieth century from
nineteenth-century scientistic, materialistic medicine, its views of
health, disease, and the power-hero role of the physician.
In one respect, the position here is close to the anti-psychiatry
of Thomas Szasz and R. D. Laing. Each regards 'abnormal' con-
ditions as existentially human and hence fundamentally normal.
They become psychiatric conditions when looked at psychiat-
rically. Archetypal psychology, however, makes three further
moves beyond anti-psychiatry. First, it examines the normalizing

perspective itself in order to show its 'abnormalities' and patholo-
gizing propensities. Second, unlike Szasz and Laing, archetypal
psychology maintains the real existence of psychopathology as
such, as inherent to psychic reality. It neither denies psychopa-
thology nor attempts to find cause for it outside the sou) in poli-
tics, professional power, or social convention (Foucault). Third,
because pathologizing is inherent to psyche, it is also necessary.
The necessity of pathologizing derives, on the one hand, from
the Gods who show patterns of psychopathology and, on the
other hand, from the soul which becomes aware of its destiny in
death mainly through the psyche's indefatigable and amazingly
inventive capacity to pathologize.
As Freud's paradigm of psychopathology was hysteria (and
paranoia) and jung's was schizophrenia, archetypal psychology
has so far spoken mainly about depression (Hillman 1972c, 1975a,
c, d, 1979a; Vitale 1973; Berry 1975, 1978b; Cuggenbuhl-Craig
1979; Miller 1981 b, Simmer t 981) and mood disorder (Sardello
t 980b). Depression has also provided a focus for Kulturkritik, an
attack upon social and medical conventions that do not allow the
vertical depth of depressions.
For a society that does not allow its individuals lito go down"
cannot find its depth and must remain permanently inflated in a
manic mood disorder disguised as 'growth.' Hillman (1975a, p.
98) links the Western horror of depression with the tradition of
the heroic ego and Christian salvation through upward resur-
rection. "Depression is still the Great Enemy ... Yet through
depression we enter depths and in depths find soul. Depression
is essential to the tragic sense of life. It moistens the dry soul and
dries the wet. It brings refuge, limitation, focus, gravity, weight,
and humble powerlessness. It reminds of death. The true revolu-
tion (in behalf of soul) begins in the individual who can be true
to his or her depression.
12
The Practice of Therapy
rchety pal psychology continues the ritual procedures of clas-

A sical analysis deriving from Freud and jung. (1) regular
meetings (2) with individual patients (3) face-to-face (4) at the
therapist's locus (5) for a fee. (Groups, couples, and children are
generally eschewed; minor attention is paid to diagnostic and
typological categories and to psychological testing.) These five
procedures, however, are not rigid, and any of them may be modi-
fied or abandoned. Classical analysis (Hillman 1975b, p. 101)
has been defined as "a course of treatment in an atmosphere of
sympathy and confidence of one person by another person for a
fee, which treatment may be conceived as educative in various
senses or therapeutic in various senses and which proceeds prin-
cipally through the joint interpretative exploration of habitual
behavior and of classes of mental events that have been tradi-
tionally called fantasies, feelings, memories, dreams and ideas,
and where the exploration follows a coherent set of methods,
concepts and beliefs stemming mainly from Freud and from lung,
where focus is preferably upon the unanticipated and affectively
charged, and whose goal is the improvement (subjectively and/or
objectively determined) of the analysand and the termination of
the treatment."
If analysis "terminates," then it is governed by linear time.
Casey (1979, p. 157) exposes this assumption: ". . . the time of
soul is not to be presumed continuous ... it is discontinuous, not
simply as having breaks or gaps ... but as having many avatars,
many kinds and modes. The polycentricity of the psyche demands
no less than this, namely, a polyforrn time ... " That analyses have
been growing longer since the early years with Freud and lung
must be understood as a phenomenon of the soul's temporality:
lilt is the soul, after all, that is taking all this extra time, and it must
be doing so for reasons of its own which have primarily to do with
... taking more world-time so as to encourage the efflorescence
of its own imaginal time" (ibid., p. 156).
Practice is rooted in lung's view of the psyche as inherently
purposeful: all psychic events whatsoever have telos. Archetypal
psychology, however, does not enunciate this telos. Purposefulness
qualifies psychic events, but it is not to be literalized apart from the
images in which it inheres. Thus archetypal psychology refrains
from stating goals for therapy (individuation or wholeness) and
for its phenomena such as symptoms and dreams (compensations,
warnings, prophetic indications). Purpose remains a perspective
toward events in lung's original description of the prospective
versus the reductive view. Positive formulations of the telos of
analysis lead only into teleology and dogmas of goals. Archetypal
psychology fosters the sense of purpose as therapeutic in itself
because it enhances the patient's interest in psychic phenomena,
including the most objectionable symptoms, as intentional. But
the therapist does not literalize these intentions, and therefore
therapy follows the Freudian mode of restraint and abstention.
It moves along a vianeqativa, attempting to deliteralize all formula-
tions of purpose so that the analysis "is reduced to sticking with
the actual images.
The specific focus and atmosphere of archetypal psychology's
way of working and further departures from classical analysis must
be culled from many publications for two reasons: there is no
program of training (no didactic), and no single work lays out the
theory of the practice of therapy. (Publications particularly rele-
vant are: Cuggenbuhl-Craig t 970, t 971, t 972, 1979; Beny 1978a,
198 t ; Hillman and Berry t 977; Grinnell t 973; Frey, Bosnak et al.
1978; Giegerich 1977; Hillman 1975a, 1972a, t 964, 1977b, c,
1975c, 1974a; Hartman 1980,. Newman 1980;Watkins 1981.)
Departures from classical analysis lie less in the form of therapy
than in its focus. Archetypal psychology conceives therapy, as it
does psychopathology, as the enactment of fantasy. Rather than

prescribe or employ therapy for pathology, it self-examines the
fantasy of therapy (so that therapy does not perpetuate the literal
pathology which calls therapy forth and is called forth by a literal
therapy). Archetypal psychology seeks to remind therapy of its
notions of itself (Giegerich 1977), attempting to lift repression
from the unconsciousness of therapy itself.
In 'The Fiction of Case History," Hillman (1975c) examines
the case model used by Freud, and by analysts ever since, as a style
of narrative. At once, the problem of cases and the problems told
by cases become the subject of an imaginative, literary reflection
of which the clinical is only one genre. Genres or categories of
the literary imagination - epic, detective, comic, social realist,
picaresque - become relevant for understanding the organiza-
tion of narratives told in therapy. Since "the way we tell our story
is the way we form our therapy" (Berry 1974, p. 69), the entire
procedure of therapeutic work must be reconceived in terms of
the poetic basis of mind. An essential work of therapy is to be-
come conscious of the fictions in which the patient is cast and to
re-write or ghost-write, collaboratively, the story by re-telling it
in a more profound and authentic style. In this re-told version in
which imaginative art becomes the model, the personal failures
and sufferings of the patient are essential to the story as they
are to art.
The explication du texte (with which the examination in therapy
of images and narrative details can be compared) derives in part
from the "personal construct theory" (1955) of George Kelly
(1905-1966). Experience is never raw or brute; it is always
constructed by images which are revealed in the patient's narra-
tions. The fantasy in which a problem is set tells more about the
way the problem is constructed and how it can be transformed
(reconstructed) than does any attempt at analyzing the problem
in its own terms.
A paper presented by Hillman and Berry at the First Interna-
tional Seminar of Archetypal Psychology (January 1977) declares:
"Ours could be called an image-focused therapy. Thus the dream as an
image or bundle of images is paradigmatic, as if we were placing

the entire psychotherapeutic procedure within the context of a
dream" (cf. Berry 1974, 1978a, and Hillman 1977b, 1978, 1979a, b,
for method and examples of dream work). It is not, however, that
dreams as such become the focus of therapy but that all events
are regarded from a dream-viewpoint, as if they were images,
metaphorical expressions. The dream is not in the patient and
something he or she does or makes; the patient is in the dream and
is doing or being made by its fiction. These same papers on dream
work exhibit how an image can be created, that is, how an event
can be heard as metaphor through various manipulations: gram-
matical reversals, removal of punctuation, restatement and echo,
humor, amplification. The aim of working life events as dreams is
to bring reflection to declarative and unreflected discourse, so that
words no longer believe they refer to objective referents; instead,
speech becomes imagistic, self-referent, descriptive of a psychic
condition as its very expression, (Berry t 982).
The detailed examination of presentational images - whether
from dreams, from life situations, or the waking imagination of
fantasy - has been a subject for Watkins (1976); Garufi (1977);
Humbert (t 971); Berry (1979a, b); Hillman (1977a, c). Here the
work is a further refinement of jung's technique of "active imagi-
nation" (HuH 1971).
Active imagination at times becomes the method of choice
in therapy. There is direct perception of and engagement with
an imaginary figure or figures. These figures with whom one
converses or performs actions or which one depicts plastically
are not conceived to be merely internal projections or only parts
of the personality. They are given the respect and dignity due
independent beings. They are imagined seriously, though notliter-
ally. Rather like Neoplatonic daimones, and like angels in Corbin's
sense, their 'between' reality is neither physical nor metaphysical,
although just lias real as you -. as a psychic entity - are real"
(jung, CW 14, §753). This development of true imaginative power
(the vera imaqinatio of Paracelsus, the himma of the heart of Corbin)
and the ability to live one's life in the company of ghosts, familiars,
ancestors, guides - the populace of the metaxy - are also aims

of an archetypal therapy (Hillman 1977c, 1979c).
Recently, image-focused therapy has extended into the sensate
world of perceptual objects and habitual forms - buildings, bu-
reaucratic systems, conventional language, transportation, urban
environment, food, education. This project has no less an ambition
than the recuperation of the anima mundi or soul of the world by
scrutinizing the face of the world as aesthetic physiognomy. This
move envisages therapy altogether beyond the encounter of two
persons in private and takes on the larger task of re-imagining
the public world within which the patient lives (Ogilvy 1977).
This notion of therapy attempts to realize the poetic basis of
mind in actuality, as an imaginative, aesthetic response. When
the environment is recognized as imagistic, then each person
reacts to it in a more psychological manner, thereby extending
both the notion of the 'psychological' to the aesthetic and the
notion of therapy from occasional hours in the consulting room
to a continual imaginative activity in the home, the street, while
eating, or watching television.
Feeling
The liberation of therapy from the exclusivity of the consulting
room first requires a re-evaluation of the identity psyche = feel-
ing, that identification of the individual with emotion which has
characterized all schools of psychotherapy ever since Freud's work
with conversion hysteria, emotional abreaction, and transference.
In brief, therapy has been concerned with personal feeling, and
the patient's images have been reduced to his feelings. Hillman
(1960, 1971), in two books devoted to emotion and to feeling,
began a phenomenological and differentiated analysis of the no-
tions and theories of feeling and emotion as an avenue toward
releasing therapy, and psychology itself, from the inevitable nar-
rowing into personalism occasioned by the identification of soul
with feeling. The main argument against the personal confessional
mode of therapy (Hillman 1979c) - besides its perpetuating the
Cartesian division of ensouled subject/lifeless object - is that it

fosters the delusion of ownership of emotion, as belonging to the
proprium (Allport 1955). The intensified singleness that emotions
bring, their narrowing monocentristic effect upon consciousness,
gives support to the already monotheistic tendency of the ego to
appropriate and identify with its experiences. Emotions reinforce
ego psychology. Moreover, when emotion and feeling are con-
ceived as primary, images must playa secondary role. They are
considered to be derivative and descriptive of feelings.
Instead, archetypal psychology reverses the relation of feel-
ing and image: feelings are considered to be, as William Blake
said, "divine influxes," accompanying, qualifying, and energizing
images. They are not merely personal but belong to imaginal
reality, the reality of the image, and help make the image felt as
a specific value. Feelings elaborate its complexity, and feelings are
as complex as the image that contains them. Not images represent
feelings, but feelings are inherent to images. Berry (1974, p. 63)
writes: IIA dream image is or has the quality of emotion ... They
[emotions] adhere or inhere to the image and may not be explicit
at all ... We cannot entertain any image in dreams, or poetry or
painting, without experiencing an emotional quality presented by
the image itself." This further implies that any event experienced
as an image is at once animated, emotionalized, and placed in the
realm of value.
The task of therapy is to return personal feelings (anxiety,
desire, confusion, boredom, misery) to the specific images which
hold them. Therapy attempts to individualize the face of each
emotion: the body of desire, the face of fear, the situation of de-
spair. Feelings are imagined into their details. This move is similar
to that of the imagist theory of poetry (Hulme 1924), where any
emotion not differentiated by a specific image is inchoate, com-
mon, and dumb, remaining both sentimentally personal and yet
collectively unindividualized.
13
Eros
S ince its inception, depth psychology has consistently recog-

nized the special role of eros in its work. In fact, psychoanalysis
has been as much an erato-analysis as an analysis of soul, since its
basic perspective toward soul has been libidinal. The omnipres-
ence of eros in therapy and in the theory of all depth psychologies
receives this recognition under the technical term transference.
Archetypal psychology, analogously to Jung's alchemical psy-
chology of transference, imagines transference against a mythical
background - the Eros and Psyche mythologem from Apuleius's
Golden Ass (Hillman 1972.c, pp. 63-125) - thereby de-historiciz-
ing and de-personalizing the phenomenology of love in therapy
as well as in any human passion. "By recognizing the primacy of
the image, archetypal thought frees both psyche and logos to an
Eros that is imaginal" (Bedford 1981, p. 245). The imaginal, mythi-
cal transposition implies that all erotic phenomena whatsoever,
including erotic symptoms, seek psychological consciousness and
that all psychic phenomena whatsoever, including neurotic and
psychotic symptoms, seek erotic embrace. Whereyer psyche is the
subject of endeavor or the perspective taken toward events, erotic
entanglements will necessarily occur because the mythological
tandem necessitates their appearance together. While Apuleius's
myth details the obstacles in the relation between love and soul,
R. Stein (1974) has developed an archetypal approach to the
incestuous family hindrances which prevent eros from becoming
psychological and psyche from becoming erotic.
The idea of a mythic tandem as basis of transference was
first suggested by Freud's Oedipal theory and elaborated by jung
in his anima-animus theory (CW 16). Archetypal psychology

has gone on to describe a variety of tandems: Senex and Puer
(Hillman 1967b); Venus and Vulcan (M. Stein 1973); Pan and
the Nymphs (Hillman 1972a); Apollo and Daphne; Apollo and
Dionysus; Hermes and Apollo (Lopez-Pedraza 1977); Zeus and
Hera (M. Stein 1977); Artemis and Puer (Moore t 979a); Echo
and Narcissus (Berry 1979b); Demeter and Persephone (Berry
1975); Mother and Son (Hillman 1973b). Guggenbilhl-Craig
has discussed the archetypal fantasies operating in the patient-
helper relationship (1971) and in the dyad of marriage (1977).
These tandems provide occasion for the examination of diverse
forms of erotic relationships, their rhetorics and expectations, the
particular styles of suffering, and the interlocking mutualities that
each tandem imposes. These tandems are imagined also as going
on intra-psychically, as patterns of relations between complexes
within an individual.
Since love of soul is also love of image, archetypal psychol-
ogy considers transference, including its strongest sexualized
demonstrations, to be a phenomenon of imagination. Nowhere
does the impersonality of myth strike a human life more person-
ally. Thus transference is the paradigm for working through the
relations of personal and literal with the impersonal and imaginal.
Transference is thus nothing less than the eros required by the
awakening of psychic reality; and this awakening imposes arche-
typal roles upon patient and therapist, not the least of which is
that of "psychological patient" which means one who suffers or is
impassioned by psyche. For this erotic - not medical--· reason,
archetypal psychology retains the term "patient" instead of client,
analysand, trainee, etc. The erotic struggles in any relationship are
also psychological struggles with images, and as this psychomachia
proceeds in an archetypal therapy, there is a transformation of love
from a repression and/or obsession with images to a slow love of
them, to a recognition that love is itself rooted in images, their
continuous creative appearance and their love for that particular
human sou] in which they manifest.
14
Personality Theory: Personifying
rchety pal psychology's personality theory differs fundamen-

A tally from the main views of personality in Western psychol-
ogy. If pathologizing belongs to the soul and is not to be combated
by a strong ego, and if therapy consists in giving support to the
counter-ego forces, the personified figures who are ego-alien, then
both the theory of psychopathology and that of therapy assume
a personality theory that is not ego-centered.
The first axiom of this theory is based on the late development
of jung's complex theory ( 1946) which holds that every personal-
ity is essentially multiple (CW 8, §388ff.). Multiple personality is
humanity in its natural condition. In other cultures these multiple
personalities have names, locations, energies, functions, voices,
angel and animal forms, and even theoretical formulations as dif-
ferent kinds of soul. In out culture the multiplicity of personality
is regarded either as a psychiatric aberration or, at best, as unin-
tegrated introjections or partial personalities. The psychiatric fear
of multiple personality indicates the identification of personality
with a partial capacity, the 'ego,' Which is in turn the psychologi-
cal enactment of a two-thousand-year monotheistic tradition that
has elevated unity over multiplicity.
Archetypal psychology extends jung's personified naming of
the components of personality-shadow, anima, animus, trickster,
old wise man, great mother, etc. "Personifying or imagining things"
(Hillman 1975a, pp. 1-51) becomes crucial for moving from an
abstract, objectified psychology to one that encourages animis-
tic engagement with the world. Personifying further allows the
multiplicity of psychic phenomena to be experienced as voices,
faces, and names. Psychic phenomena can then be perceived

with precision and particularity, rather than generalized in the
manner of faculty psychology as feelings, ideas, sensations, and
the like.
For archetypal psychology, consciousness is given with
the various 'partial' personalities. Rather than being imagined
as split-off fragments of the II,' they are better reverted to the
differentiated models of earlier psychologies where the com-
plexes would have been called souls, daimones, genii, and other
mythical-imaginal figures. The consciousness that is postulated
a priori with these figures or personifications is demonstrated by
their interventions in ego control, Le., the psychopathology of
everyday life (Freud), disturbances of attention in the association
experiments (jung), the willfulness and aims of figures in dreams,
the obsessive moods and compulsive thoughts that may intrude
during any abaissment du nioeau mental (Janet). Whereas most psy-
chologies attempt to ban these personalities as disintegrative,
archetypal psychology favors bringing non-ego figures to further
awareness and considers this tension with the non-ego which
reIativizes the ego's surety and single perspective to be a chief
occupation of soul-making.
Thus, personality is conceived less in terms of stages in life
and development, of typologies of character and functioning,
of psycho-energetics toward goals (social, individual, etc.) or of
faculties (will, affect, reason) and their balance. Rather, personal-
ity is imaginatively conceived as a living and peopled drama in
which the subject 'I' takes part but is neither the sole author, nor
director, nor always the main character. Sometimes he or she is
not even on the stage. At other times, the other theories of per-
sonality just reviewed may play their parts as necessary fictions
for the drama.
The healthy or mature or ideal personality will thus show
cognizance of its dramatically masked and ambiguous situation.
Irony, humor, and compassion will be its hallmarks, since these
traits bespeak an awareness of the multiplicity of meanings and
fates and the multiplicity of .intentions embodied by any subject
at any moment. The 'healthy personality' is imagined less upon a

model of natural, primitive, or ancient man with its nostalgia, or
upon social-political man with its mission, or bourgeois rational
man with its moralism, but instead against the background of
artistic man for whom imagining is a style of living and whose
reactions are reflexive, animal, immediate. This model is, of course,
not meant literally or singly. It serves to stress certain values of
personality to which archetypal psychology gives importance:
sophistication, complexity, and impersonal profundity; an animal
flow with life disregarding concepts of will, choice, and decision;
morality as dedication to crafting the soul (soul-making); sensitiv-
ity to traditional continuities; the significance of pathologizing
and living at the 'borders'; aesthetic responsiveness.
15
Biographical
s shown above, archetypal psychology is not a theoretical

A system emanating from the thought of one person for whom it
is named, then identifying with a small group, becoming a school,
and moving into the world in the manner of Freudian or Jungian
psychologies; nor does it emerge from a particular clinic, labora-
tory, or city giving it its name. Rather, archetypal psychology
presents the polytheistic structure of a post-modern consciousness.
It is a style of thinking, a fashion of mind, a revisionist engagement
on many fronts: therapy, education, literary criticism, medicine,
philosophy, and the material world. It assembles and lends its
terms and viewpoints to a variety of intellectual concerns in con-
temporary thought. Eros and a common concern for soul, image,
and pathology draw individuals from diverse geographical and
intellectual areas into rapport with each other for the revisioning
of their ideas and their worlds. -
Inasmuch as the sources are in jung and Corbin, the biographi-
cal origins can be traced to the Eranos Conferences at Ascona,
Switzerland (Rudolf Ritsema), where lung and Corbin were peren-
nially major speakers; Durand and Hillman entered that circle in
the t 960s, Miller in the t 970s, and Ziegler and Giegerich in the
1980s. The Platonist inspiration at Eranos, its concern for spirit
in a time of crisis and decay, the mutuality of engagement that
transcends academic specialization, and the educative effect of
eros on soul were together formative in the directions that arche-
typal psychology was subsequently to take.
A second biographical strand can be discerned in a period
(April 1969) at the Warburg Institute in London and the confron-
tation by Lopez-Pedraza, Hillman, and Berry with the tradition

of classical (pagan, polytheistic) images in the Western psyche.
Here they found witness to a ground for psychology in the cultural
imagination, especially of the Mediterranean, which would allow
psychology to return from its distractions by natural science and
Eastern spirituality. Third was the re-founding (1970) in Zurich
of the Jungian journal Spring as an organ of archetypal thought
and the launching of other publications, as well as seminars on
psychological readings of Renaissance images.
Fourth, subsequent developments took place in the Western
Hemisphere. In February 1972 the invitation to give the distin-
guished Dwight Harrington Terry Lectures at Yale University
enabled Hillman (1975a) to present the first comprehensive
formulation of archetypal psychology. This was followed by the
appointment of Hillman and Berry as visiting lecturers in the
Yale psychology faculty, where their association with the Yale
philosopher Edward Casey turned their work toward mutual
explorations of the philosophy of imagination and phenomenol-
ogy. During the mid-seventies, graduate degree programs were
being established at Sonoma State, California (Gordon Tappan),
and the University of Dallas (Robert Sardello). In 1976 Hillman
and Berry joined the faculty of the Department of Religions at
Syracuse University, New York, and in collaboration with David
Miller worked further into the problems of monotheistic and
polytheistic thinking. In January 1977, partly sponsored by a
grant from the Rockefeller Brothers Foundation, archetypal psy-
chology held its first International Seminar at the University of
Dallas, gathering together some twenty of the individuals men-
tioned in this article. Other conferences and seminars were held
at the University of Notre Dame, Indiana (Thomas Kapacinskas),
Duquesne University, Pennsylvania, and the University of New
Mexico (Howard McConeghey). In january 1978, the University
of Dallas appointed Hillman Professor of Psychology and Senior
Fellow in the Institute of Philosophic Studies (Robert Sardello)
and Berry as Visiting Professor.
Meanwhile, Lopez-Pedraza had been appointed Lecturer in my-

thology and psychology in the Faculty of Letters at the University
of Caracas. With the opening (1981) of the Dallas Institute of
Humanities and Culture (whose Fellows include Sardella, Thomas,
Moore, Stroud, Berry, Hillman, and Cuggenbuhl-Craig), arche-
typal psychology turned toward the 'soul in the world' (anima
mundi) of the city. 'City' becomes the patient, the place of patholo-
gizing, and the locus where the soul's imagination is actualized
on earth, requiring an archetypally psychological perspective for
examining its ills.
No nation in Europe has responded more attentively to
this re-visionist thought than Italy. A number of engaged intel-
lectuals and therapists in Rome, Florence, Pisa, and Milan have
succeeded in translating (Aldo Giuliani) works of archetypal
psychology in the Rivista di psicologia anautica, in books (Adelphi,
Cornrnunita), and in publications of the Enciclopedia Italiana and
have presented its thought in teaching, editing, and translating
(Francesco Donfrancesco, Bianca Garufi). In France, a similar
initiative, joining with the groups affiliated with Corbin and
Durand, was pioneered by Editions Imago, by Michel Cazenave
and by Monique Salzmann.
Two European events - a world conference in Cordoba on
"Science and Consciousness" (Cazenave 1980), reflecting the
thought of Jung and Corbin and the Eranos circle (Miller, Izutsu,
Durand, Raine, Hillman) in relation with contemporary physical
sciences, and an address by Hillman (1982) on archetypal psy-
chology as a Renaissance psychology in Florence (Donfrancesco)
- have presented what is reviewed in this essay in the wide cur-
rent of contemporary Western ideas.
Postscript
T he fifteen short chapters above could each be carried further

in light of work produced since 1981, but such extensions
would stretch this brief account beyond its original purpose: an
article for the Enciclopedia del Novecento. The following new chap-
ters, together with Cheetham's wide-ranging Bibliography (Part
Two), and Luster's exhaustive Checklist (Part Three) - document
later directions in the field. My new chapters serve also to pick
up themes somewhat neglected in 1981 's review, largely because
they were hardly emerging then, whereas now they are major
components of archetypal psychology's basis and focus.
A word about this term "archetypal psychology." When first
introduced (t 970) it was considered a replacement for "analyti-
cal" psychology as lung's opus had come to be called. Because
"archetypal" was both broader and descriptively more faithful to
lung's main concern - the deepest nature of the psyche's realities
- the term better presented his work, In fact, "archetypal" can
incorporate "analytical" as one of the many methods for encoun-
tering those psychic realities.
As time has gone on, "archetypal" has had to define itself
again. This time in contrast with the more substantive, essentialist
use of the word archetype, or what philosophy calls reification
and hypostatization - archetypes as things. The substantive
approach tends to tie archetypes with entities of biology, or phys-
ics, or metaphysics in a remote Platonic pleroma, and to make
statements about them in a quasi-theological manner. "An Inquiry
into Image" (D77a), by employing Occam's famous logical razor,
questioned the possibility of saying anything at all about entities
that are, according to lung, unknowable in themselves. We can
only infer "archetypal" from phenomenal appearances, that is, as

archetypal images (Chapter 3).
The humbling of the term from noun to adjectival and ad-
verbial qualifier, from thing to quality, leads to the conclusion that
"archetypal" is a value term. It qualifies an event with such values
as universality, emotionality, timelessness, fecundity, aesthetic
force, irreducibility, and possibly also animation.
So, "archetypal psychology" means a psychology not based
on things called archetypes as much as a revaluation of psychology
itself as an archetypal activity that restores to the phenomena it
addresses the value and intensified significance that Alfred North
Whitehead called Importance.
16
Animals
esides c. G. jung and Henry Corbin (Chapter 1), a third

B "father" deserves honoring: Adolf Portmann, the eminent
Swiss zoologist whose originality, judgment and inspiration led
the Eranos conferences from the early 1960's until his death in
the late 70's. Portmann's approach to biology opened the way to
an aesthetic reading of life's phenomena. Form, color, pattern,
movement, inter-relatedness reveal the self-display of animals as
living images (Bleakley 2000; Hillman and McLean 1997). The
animal's inwardness (Innerlichkeit) is afforded by its self-display
(Selbstdarstellung) , that is, it presents itself as an image affording
(Gibson 1950) intelligibility to its surround. Archetypal psy-
chology relies on both Portmann and Gibson for understanding
perceived presence as available inwardness. Reading the world
requires an "animal eye" of aesthetic perception and an "animal
body" of aesthetic responses. Portmann's biology of living forms
adds an animal dimension to the Neoplatonic idea of inherent
intelligibility of all things, sometimes elaborated as the Doctrine
of Signatures (visible markings indicate invisible potencies).
The primary qualifier of consciousness becomes participa-
tory awareness - already indicated by the prefix con (with).
Participation may include all kinds of image presences such as
dreams, projects, memories, feelings and is not restricted to the
palpable world. Reflection, however, the major characteristic of
consciousness in jung's psychology (CW 8, §241-43; 11, §235n)
takes a more secondary place. Unconsciousness, rather than de-
fined as unreflected, means isolate, anaesthetized, unresponsive
to affording images.
The immediacy of the world afforded by the image to the

animal eye and animal body bears upon other ideas important
to archetypal psychology, e.g. Vice's certum, Santayana's "animal
faith," Grinnell's (1970) "psychological faith," and Hillman's
(D90c) "mythical certitude."
There is also a resemblance here with Levinas's (1969) im-
mediacy of the face that evokes a compelling ethical response.
Archetypal psychology embeds human existence within an ani-
malized, animated world, not because the human has fallen into
it owing to sin or is evolving out of it toward a higher condition,
but because the psyche, as Aristotle said, is the forming idea of
a living body.
17
Anima Mundi
A t the Eranos meeting of 1977 the idea was first broached of

f-\. a "depth psychology of extraversion" (E80). This move
both critically questioned subjective introversion as the defining
criterion of depth of soul and inclusively widened psychological
depth to mean interiority of the "outer" world. This promiscuity
of depth has its antecedent in a statement attributed to the early
Greek philosopher Thales. "All things are full of Cods."
Soul-in-the-world-of-things also refers back to the Platonic
cosmic principle of anima mundi. By reading the term mundi not only
to mean of the world, or world-soul as a Romantic over-soul, but
more immanently as in the world, archetypal psychology brings
the Platonic vision down to earth. This reading (or mis-reading)
of mundi implies that both natural world and made world can be
subject to psychological analysis. Confining analysis to human
subjectivity is a restriction of method that distorts psychological
realities. A lecture held at the Palazzo Vecchio in Florence in t 981
(A96a) under the auspices of Donfrancesco (and appropriately
announced by trumpets) heralded this return to the world.
From there it was an easy step for archetypal psychology to
move in a variety of directions:
a) urbanism and architecture in conjunction with the Dallas
Institute of Humanities and Culture, engendering discussion in
other cities - Pittsburgh, Buffalo, Fort Worth, Trento, Chiavari,
Siracusa;
b) conferences and seminars under the auspices of Esalen In-
stitute, California; Omega Institute, New York; Pacifica Graduate
Institute; and Schumacher College in England, each of which
focused on the psyche of environment;
c) men's retreats that activated ritual animation of envi-

ronment and aesthetic sensitivity (Michael Meade, Robert Bly,
Enrique Pardo, Coleman Barks, Gary Snyder, Malidoma Some);
d) a long-term study group initiated by Charles Halpern
at the Nathan Cummings Foundation, New York, that brought
together artists, psychologists, philosophers, activists, lawyers,
teachers, etc.,
e) objects and natural phenomena as agents, affecting co-
actors in theatrical dramas (Enrique Pardo, Nor Hall), or leaving
traces of their movement (animation) in art works (Sandy Gellis).
As work in these directions progressed it became evident that..
the repressed unconscious was no longer childhood and family
matters, personal relationships and instinctual urges, nor even
"self"-realization, but beauty and justice. Ugliness and injustice
have become the most basic miseries afflicting the collective
psyche of humans and world alike.
Beauty has been addressed by several psychologists (Thomas
Moore, Ronald Schenk, Noel Cobb, David McLagan, Francesco
Donfrancesco) and presented in dramatic/visual forms (Enrique
Pardo, Mark Kidel, Nor Hall, Rafael Lopez-Pedraza, Margot
McLean). Taking a cue from Plotinus who said the soul is always
an Aphrodite, beauty is necessarily a dominant mode of explor-
ing the anima mundi. Robert]. Lifton's idea of "psychic numbing"
that characterizes citizens since Hiroshima can be rephrased as
anesthesia, the loss of the aesthetic response, a response which is
also ethical (Levinas 1969) and is therefore also a political action
(G99c). Beauty and justice interlinked have been the aim of soul
work ever since Socrates (DOtb) and were declared the funda-
mental principles of an ecological psychotherapy by Hillman on
the occasion of his receiving the medal of the President of the
Italian Republic in 2000.
The extension into the world, which breaks therapeutic psy-
chology out of clinical literalism with its diagnostic pretensions
and case management methods, has become a common trust of
the core faculty at the Pacifica Graduate Institute. David Miller,
Christine Downing, Dennis Slattery, Ginette Paris, Mary Watkins,
PART ONE: POSTSCRIPT /75
Robert Romanyshyn-have each been re-thinking the depth psy-

chology of extraversion in relation with their individual callings.
For instance, Miller has brought new reflection to the archetypal
images at work in teaching, Paris to the myths patterning usual
human existence, while Watkins has initiated psychological field
work with an idea of the "unconscious" so that the term refers to
the neglected, marginalized and oppressed in society. Dreams,
too, cannot be located exclusively within the human psyche,
but speak to and from the world itself (Stephen Aizenstaat,
Robert Bosnak).
18
Place
T he topic of Chapter 9, "Cultural Locus: North and South" is

proving fruitful. Ideas emerging from Latin America evidenced
in the Bibliography (Part Two) show a fertility of fantasy that is at
once aesthetic and social; that is, a psychology rooted within ex-
colonial political realities and pre-colonial indigenous cultures. In
contrast, the move "south" in Europe focuses more on the return to
the classical and pagan Mediterranean, Dionysus, and the arrival
of Sicily on the map of Italian archetypal psychology. "South" in
the United States symbolizes with down, below, fertile and dark,
and so it is explored in terms of the psyche of the inner-city (Mi-
chael Meade, Aaron Kipnis); prisons (Susan Still, Leslie Neale,
Bob Roberts); black (Michael Vannoy Adams, Stanton Marlan),
and writers in the Haiti issue of Spring.
The power of place (Casey 1993, 1997) as a determining
fantasy in thought and action makes place an axiomatic founda-
tion in archetypal psychology, buttressing further its arguments
against universalism, metaphysical abstractions, mathematical
reductions, and the exaggerations of the scientific Weltbild in
search of a unified field theory. Psychological ecumenism, e.g.,
Freudian-Jungian harmonies, would be another example of the
neglect of place since Jungian (if not Freudian) psychology has
differentiated into a multiplicity of geographical varieties.
Emphasis upon the eachness (William james) of place and the
close attention to its specifics, e.g. the scene of a dream event, the
place of a memory, further favor the sours idiosyncratic constel-
lations protecting them from spiritual formulae for ameliorating
the human condition (Cf. Chapter 6 "Soul and Spirit").
Place itself is an abstraction unless returned to the ancient

idea of a genius loci, a specific local daimon which was foundational
to places in the pagan world for the siting of temples (Scully
1962), dreaming and healing centers like Epidauros, initiatory
cults like Eleusis, and prophesy like Dodona and Delphi. From
the beginning of Western therapeutics (Hippocrates' Airs, Waters,
Places) a sense of place informs psychological practice. A therapist
situates a patient not merely in a universal diagnostic category,
but more accurately within a set of mores, accents, cooking and
clothing that shape a diagnosis and give it a "local habitatation
and a name."
Cultural location implies more than location as such. The move
south can be imagined as going downward (for the Northern
mind) into "body" and into lower economic strata mentioned
in Chapter 17, and also into the receptive, fecund, yin-like
characteristics of the soul. Another fruitful opening southward
is linguistic and rhetorical - the move from concept to image
including phonetic image (Paul Kugler) and the importance of a
musical hearing (Thomas Moore) for metaphorical recognition.
Poetry plays an unusually significant role in the background
of archetypal psychology for reasons explained in Chapter 2,
"The Poetic Basis of Mind."
The fact that archetypal psychology has shown vigor in three
regions where language is still strongly imagistic and metaphori-
cal- Italian, Portuguese, Japanese - can also be understood as
the move southward.
The idea of place has given us the word "pagan." Paganus
referred to native peoples mainly in the countryside in distinction
to alieni - members of foreign militia, occupiers, administra-
tors who came from elsewhere. "Pagan" as the term developed
in Christian vocabulary means simply the religious practices of
a localized homeland. The definition of pagan as the people of
a place and defenders of this-place-here against the alienation
brought by universalist science and religion necessitates arche-
typal psychology's turn toward ecological and urban concerns.
The place consciousness and place priority of environmentalism
is paganism up-to-date: tree-huggers recapitulating the tree-

worshipers of sacred groves. Environmentalism as paganism in
contemporary dress has not escaped the notice of, and condem-
nation by, Christian public officials (alieni) in their resistance to
fervent environmental protection. Though the pagan way of life
assumes the animation of the daily environment - that the world
addresses you, speaks to you, and both tempts and guides you
_. Christianity, too, recognizes the genius loci in its sacred sites
for pilgrimage, martyrs graves, healing miracles, saintly visions,
and vaults of holy bones.
A caution is necessary: place is not to be sought only in lit-
eral geographies. Already Hillman's 1972 Terry Lectures (A92a)
spoke of the return to Greece as an imaginal place. Corbin's
geographical descriptions recounted from Islamic texts are "no-
where" places, utopic, yet each with its coloration and climate,
gardens and mountains. St. Augustine's interiority of soul is placed
within a cavernous region, as are the halls of Hades.
HWhereness" is essential to archetypal psychology for
grounding the poetic palpability of phenomena encountered.
These locations, even when pinpointed to a home-town
street-corner with names and numbers, are also always a geogra-
phy of imagination writhing with memories, creatures, villains,
and half-buried cultural shards awaiting discovery.
19
Practice
I nstitutions differ in regard to the contents required for training

depth psychologists. Institutions, however, all follow the ap-
prentice system in refining the skills of the novice candidate.
Practice like hard-work is learned by handling the case and the
craft is handed down from seniors to juniors who submit to super-
vision. The superior sort of vision of the supervisor enables both
parties to hear into the background of the case exposed. Following
Freud, this background is called lithe unconscious." Since the most
unconscious patterns requiring superior insight are archetypal,
following lung, myths provide the most functional representation
of what plays out in the dilemmas of practice. The supervisor
needs to have in mind a thesaurus of mythemes in order to do
his/her work competently (Adams 2001,2002). Specific myths
and mythical figures in relation to human troubles and potentials
have been explored by Deldon McNeely (Hermes), Noel Cobb
(Orpheus), Sandra Edelman (Athene), Sherry Salmon (Furies);
and in collections edited by Joanne Stroud (The Olympians) and
Gail Thomas (The Muses).
Knowledge of myth and structures of the imaginal (Gilbert
Durand) require more than the study of mythology as such.
Political, social and religious history repeat archetypal pat-
terns; fiction, film, folktale, drama and the plastic arts too,
are structured by myths (Paris 1986, 1990). V. Propp, Stith
Thompson, Georges Polti, Eleazar Meletinsky (1976), Hedwig
von Beit and Marie-Louise von Franz have catalogued many
of the basic themes. The research tools developed by Ginette
Paris and by William Doty for accessing mythical images and
motifs open the way for therapy of soul to draw on the images
of culture.
If the psyche's disorders portray the autonomy of the imagi-
nation, then appreciating them with amplification, as jung did in
his early masterwork, Symbols of Transformation, becomes the hall-
mark of practice. Yet, it is here that jungian psychology, as it seeks
to become more ecumenical, academic, institutional, and to train
disciples, parts ways most sharply with an archetypal approach to
practice. The index to the main compendium on training (Kugler
1995) has two entries for myths, sixteen for management, and a
multitude for transference. Whereas Corbett, Ulanov, Speicher,
and Henderson in that volume recognize that transference is
played out in a variety of configurations (Jung elaborated only
one, e.g., the alchemical mode), the fundamental idea of transfer-
ence is left untouched, i.e., transference is a myth-like happening
in a ritual enclosure. It conjures forces that are not personal, not
rational and perhaps not altogether human. Mythical understand-
ing thus becomes crucial since myths, according to Vico, set the
unruly imagination on course; that is, they are therapeutic per se.
And why? Again Vico, because they are universali fantastici; a myth
is vera narratio. It speaks truth.
Though mythology is necessary for practice, the basic
reason for this study is the transformation of insight. One learns
to see the fictional nature of clinical fact. The practitioner
moves from recognizing myths in life to the recognition of life
as myth. An archetypal practice may be a work with persons,
between persons, within persons, yet it seeks to "dehumanize"
(A92a) the literalism of the personal. Therefore this practice
feels like a work in a fiction, a work with story, with images,
figures, metaphors, rhythms, moods, a work akin to the practice
of an art in alchemical seclusion and packed with a peculiar
kind of love.
A mythical sense of life leads the practitioner to see
through the idea of practice itself, less as an empirical science
or a humanistic treatment, education, or relationship, and
more as an inventive inquiry into the twisted paths that imagi-
nation takes in a human life which the subject feels, and clini-
cal psychology diagnoses, to be pathology.
The inherent relation of mythology and pathology was estab-
lished for practice at its beginnings by both Freud and lung. The
1974 Eranos lecture (E77) introduced the I'infirmitas of the Gods,"
or pathology of the Gods themselves. This takes further jung's
statement, lithe Gods have become diseases" - because Gods are
limited and imperfect, each showing its own style of pathology
to which it gives an archetypal value. However, the closeness of
mythology and pathology can endanger archetypal psychology
with clinical literalism: mythology as nosology; Gods and God-
desses as labels for disorders; Robert Graves, Walter Otto, Karl
Kerenyi, et al. replacing the Diagnostic and Statistical Manual.
If we remember that psyche is a way of seeing and not a thing
seen, then myths provide a way of insighting the soul's pathos and
are as well a way of speaking (logos) to it and about it. But myths
are not disorders. Psychopathology is irreducible and necessary
soul-stuff that invites a hermeneutical imagination of many sorts:
psychiatric diagnostics, biochemical physiology, the fiction of
case history and early childhood, karma, alchemy. Myths are but
one way of imagining the case. Their one great advantage lies in
that they are myths, not empirical facts, not beliefs, and therefore
should be able to protect the practitioner from clinical literalism
- and also from clinical charlatanism which magically transforms
unreals into the causal realiters of disease entities.
An archetypal practice is obliged to extend beyond the
clinical in the usual sense of a practice with persons. The world
too has its subjectivity and asks to be regarded with a therapeutic
eye, else the soul is split away from its larger part (Sendivogius,
Paracelsus) beyond the human. Then the burden of the soul's
sufferings all faJls on to the human and the soul feels trapped in
traditional notions of sin - lilt's all my fault."
This overload lays the ground for the person's depressive
alienation from the world soul and for the motivation to find re-
demption at any cost. The restriction of "clinical" to the interior
subjectivity of humans is a self-serving idea of practical value for
the clinician, increasing the self-centered misery in the patient

and promoting the grandeur of the clinician to an archetypal sig-
nificance of savior (GuggenbuhI-Craig 1971). Practice as secular
soteriology (a way of salvation) therefore necessitates emphasis upon
counter-transference analysis as deconstructive counter-measure
to the archetypal empowerment of the clinician.
The extension of therapy from person to world also means
the world of ideas, since ideas - such as the idea of "clinical" itself
- are determining factors in a patient's distress. "Ideas you have
and don't know you have, have you," is an oft-repeated slogan
justifying the archetypal analysis of ideas, deepened by David
Miller in his examination of image-ideas (e.g. shepherd, mirror)
for their effects in practice.
Finally, a psychoanalysis of the phenomenal world is based
less on phenomenological method or on systems theory of in-
terdependence than on the poetics of Gaston Bachelard. There
is an elemental reverie, a mythical imagining going on in the
world's stuff much as the soul of the human is always dreaming
its myth along. Things transcend themselves in their affordances
(Gibson), in their imaginings which poets from Wordsworth and
Coleridge through Borges, Williams, Barthes, Ponge, Oliver,
Blakeslee, and Bly (in his own work and his translations) make
very clear. Things offer themselves as animals do to one an-
other in their display. Substances themselves project upon each
other according to the alchemical definition of projection. Not
the human subject, but the images invent the ideas we "have."
They come in (invenire) ...
While phenomenological method teaches how to receive
things without pre-judgment, letting them speak in their own way
(Robert Sardel1o, Mary Watkins, Robert Romanyshyn, Edward
Casey), Corbin's extrapolations from Islamic texts (Cheetham
2003) teach that things as they are always seek to be in tune with
another dimension, that music played on Stevens's "blue guitar."
Things are never, can never be just as they are by definition, can
never be encompassed. Thus the soul, healed and whole as it pos-
sibly, ideally may be, still lacks that which is beyond, and which
remains out of reach, infinite. That the soul longs, its pathos partly
an expression of its pothos, is the ground of both its imperfection,
felt as restlessness and failure, and the creative poiesis in humans
and all of nature to produce endless novelty, endless variation in the
makings of itself. The soul is always wanting (E81b), and this is the
reason for the necessity of unfulfillment and why a psychoanalysis
of anything to do with soul is, as Freud said, interminable.
References
Nota bene: All references to Spring: An Annual of Archetypal Psychology

and Jungian Thought have been given by year and pages; the publisher
is Spring Publications, at times located in New York, Zurich, Irving
and Dallas, TX, and Woodstock and Putnam, CT. Within the text, all
references to C. G. Jung follow the standard abbreviation of his Collected
Works ((W, volume number, paragraph number), published by Princeton
University Press and by Routledge and Kegan Paul, London. Each bib-
liography entry includes after the author's name the date that appears
in the text when that source is cited. Further references to authors cited
here can be found in Parts Two and Three.
Adams, Michael Vannoy (2001). The Mythological Unconscious. New York:

Other Press/Karnac Books.
_ _ (2002). "Mythological Knowledge: Just How Important Is It in
Jungian (and Freudian) Analysis?" Harvest: Journal for Jungian Studies
48( 1).
Allport, Gordon (1955). Becoming (The Terry Lectures]. New Haven: Yale
University Press, 1955.
Armstrong, A. H. (1981). "Some Advantages of Polytheism." Dionysius
5 (198 1): 18 1-88.
Armstrong, Robert P. (1971). The Affecting Presence. Urbana: University
of Illinois Press, 1971.
Avens, Roberts (1980). Imagination Is Reality: Western Nirvana in Jung,
Hillman, Batfield and Cassirer. Spring Publications, 2003.
_ _ (1982a). "Heidegger and Archetypal Psychology." International
Philosophical Quarterly 22 (1982): 183-202.
_ _ (1982b). Imaginal Body: Para-Jungian Reflections on Soul, Imagination
andDeath. Washington, D. C.: University Press of America, 1982.
Bachelard, Gaston (1943). ['Air etles sonqes. Paris: Corti, 1943.
Bedford, Gal)' S. (1981). "Notes on Mythological Psychology." Journal
of the American Academy of Religion 49 (t 981): 231-47.
PART ONE: REFERENCES /85
Berry, Patricia (1973). "On Reduction." Spring 1973: 67-84.

_ _ (1974). HAn Approach to the Dream." Spring 1974: 58-79.
_ _ (1975). "The Rape of Demeter/Persephone and Neurosis." Spring
1975: 186-98.
_ _ (1978a). "Defense and Telos in Dreams." Spring 1978: 115-27.
_ _ (1978b). Whats the Matter with Mother? Pamphlet, London: Guild of
Pastoral Psychology, t 978.
_ _ (1979a). "Virginities of Image." Paper: Dragonflies Conference
on Virginity in Psyche, Myth, and Community, University of Dal-
las, 1979.
_ _ (1979b). "Echo's Passion." Paper: Dragonflies Conference on Beauty
in Psyche, Myth, and Community, University of Dallas, 1979.
_ _ (t 981). "The training of shadow and the shadow of training."
Journal of Analytical Psychology 26 (1981): 221-28.
_ _ (1982). "Hamlet's Poisoned Ear." Spring 1982: 195-210.
[The papers of Patricia Berry have subsequently been collected in one
volume, Echo's Subtle Body. Spring Publications, 1982.]
Bleakley, Alan (2000). TheAnimalizing Imagination: Totem ism, Textualityand
Ecocriticism. London: MacMillan.
Boer, Charles, trans. (1980). Marsilio Ficino. The Book of Life. Spring Pub-
lications, 1980.
_ _ and Kugler, Peter (1977). "Archetypal Psychology Is Mythical
Realism." Spring 1977: 131-52.
Bregman, Lucy (1980). "Religious Imagination: Polytheistic Psychology
Confronts Calvin." Soundings 63 (t 980): 36-60.
Casey, Edward S. (1974). 'Toward an Archetypal Imagination." Spring
1974: 1-32.
_ _ (1976). Imagining: A Phenomenological Study. Bloomington: Univer-
sity of Indiana Press, t 976.
_ _ (1979). "TIme in the Sou1." Spring 1979: 144-64.
_ _ (1982). "Getting Placed: Soul in Space." Spring 1982: 1-25.
_ _ (1993). Getting Back into Place: Toward a Renewed Understanding of
the Place- World. Bloomington: Indiana Univ. Press.
_ _ ( 1997). TheFate ofPlace: A Philosophical History. Berkeley: University
of California Press.
Cazenave, Michel (1980). Science et Conscience. Paris: Stock, 1980.
Cheetham, Tom (2003). The World Turned Inside Out: Henry Corbin and
Islamic Mysticism. Woodstock, CT: Spring Journal Books.
Christou, Evangelos (1963). The Logos of the Soul. Spring Publications,

1963.
Cook, Daniel .l. (1973). Language in the Philosophy of Hegel. The Hague:
Mouton, 1973.
Corbin, Henry (1958). L'lmagination crtatrice dans Ie Soufisme d'lbn 'Arab;'
Paris: Flammarion, 1958 [in translation: Creative Imagination inthe Sufism
ofIbn IArabf. Bollingen Series, vol. 9 t. Princeton: Princeton University
Press, 1969].
_ _ (1971-73). En Islam iranien. 4 vols. Paris: GaIlimard, 1971-73.
_ _ (1977). Spiritual Bodyand Celestial Earth. Bollingen Series. Princeton:
Princeton University Press, 1977.
_ _ (1979). Avicenne et Ie rtcitoisionnaire. Paris: Berg International, 2nd
ed., 1979 [in translation: Avicenna and the Visionary Recital. Spring
Publications, 1980].
Cowan, Lyn (1979). liOn Masochism." Spring 1979: 42-54.
Durand, Gilbert ( 1960). Les Structures anthropologiques de I'imaginaire: introduc-
tion a l'archetypologie qenerale. Paris: Bordas, 6th ed., 1979.
_ _ (1975). Science de l'homme et tradition. Paris: Berg International,
1975.
_ _ (1979). Figures mythiques et visages de l'oeuvre. Paris: Berg Interna-
tional, 1979.
Frey-Wehrlin, C. T., Bosnak, R. et at. (1978). "The Treatment of Chronic.
Psychosis." Journal of Analytical Psychology 23 (1978): 253-57.
Garufi, Bianca (1977). "Reflections on the 'reve eveille dirige' method."
Journal of Analytical Psychology 22 (1977): 207-29.
Gibson, j. J. (1950). ThePerception of the Visual World. Boston: Houghton
Mifflin.
Giegerich, Wolfgang (1977). "On the Neurosis of Psychology." Spring
1977: 153-74.
_ _ (1982). IIBuBe fur Philemon: Vertiefung in das verdorbene Gast-
Spiel der Cotter." In Eranos Jahrbuch 51-1982.
Goldenberg, Naomi (1975). "Archetypal Theory after jung." Spring
1975: 199-220.
_ _ ( 1979). Changing ofthe Gods: Feminism and the End ofTraditional Religion.
Boston: Beacon, 1979.
GrinneIl, Robert (1970). "Reflections on the Archetype of Conscious-
ness: Personality and Psychological Faith." Spring 1970.
_ _ (1973). Alchemy in a Modern Woman. Spring Publications, 1973.
Guggenbiihl-Craig, Adolf (1970). "Must Analysis Fail through Its

Destructive Aspect?" Spring 1970: 133-45.
_ _ (1971). Machtals Gefahr beim Helfer. Basel: Karger, 1971 [in trans-
lation: Power in the Helping Professions. Spring Publications, Inc., 1971,
2004].
_ _ (1972). "Analytical Rigidity and Ritua1." Spring 1972: 34-42.
_ _ (1977). Marriage: Dead or Alive. Spring Publications, 1977.
_ _ (1979). "The Archetype of the Invalid and the Limits of Heal-
ing." Spring 1979: 19-41.
Hartman, Gary V. (1980). "Psychotherapy: An Attempt at Definition."
Spring 1980: 90-100.
Hawkins, Ernest (1979). "On Migraine: From Dionysos to Freud."
Dragonflies: Studies in Imaginal Psychology 1 (1979): 46-69.
Hillman, James ( 1960). Emotion: A comprehensive phenomenology ojtheories and
their meanings for therapy. London: Routledge & Kegan Paul, ]960.
_ _ (1964). Suicide and the Soul. New York: Harper & Row, 1964 [re-
printed: Spring Publications, 1976, 2004].
_ _ (1967a). [nsearch. Psychology and Religion. London: Hodder and
Stoughton, 1967 [reprinted: Spring Publications, 1979, 2004].
_ _ (1967b). "Senex and Puer." In Puer Papers, pp. 3-53. Spring Pub-
lications, 1979.
_ _ (1970a). "On Senex Consciousness." Spring 1970: 146-65.
_ _ (1970b). IIWhy 'Archetypal' Psychology?" Spring ] 970: 2] 2-19.
_ _ (1971). "The Feeling Function." In Lectures on lung's Typology (with
MO.-L. von Franz), pp. 74- 150. Spring Publications, 1971.
___ (1972a). IIAn Essay on Pan." In Pan and the Nightmare (with
W. H. Roscher), pp. i-ixiii. Spring Publications, 1972.
_ _ (1972b). "Failure and Analysis." Journal of Analytical Psychology
17 (1972): 1-6.
_ _ (1971c). The Myth of Analysis. Evanston: Northwestern Univ.
Press, 1972.
_ _ (1973a). "Plotino, Ficino e Vico precursori della psicologia degli
archetipi." Rivista di Psicologia Analitica 4 (1973): 322-40.
_ _ (1973b). 'The Great Mother, HerSon, Her Hero, and the Puer." In
Fathers and Mothers: Five Papers on the Archetypal Background ofFamily Psychol-
ogy, edited by Patricia Berry, pp. 75-127. Spring Publications, 1973.
_ _ (1973c). "Anima." Spring 1973: 97-132.
_ _ (1974a). "On the Necessity of Abnormal Psychology." In Eranos
lahrbuch 43-1974, pp. 91-135. Leiden. E.]. BriIJ, 1977.
_ _ (1974b). "Anima' (II)." Spring 1974: 113-46.
_ _ (1975a). Re-Visioning Psychology. New York: Harper & Row,

1975.
_ _ (1975b). Loose Ends: Primary Papers inArchetypal Psychology. Spring
Publications, 1975.
_ _ (1975c). "The Fiction of Case History." In Religion asStory, edited
by J. B. Wiggins, pp. 123-73. New York: Harper & Row, 1975.
_ _ (1975d). "The 'Negative' Senex and a Renaissance Solution."
Spring 1975: 77-109.
_ _ (1976). "Peaks and Vales: The Soul/Spirit Distinction as Basis for
the Differences between Psychotherapy and Spiritual Discipline." In
On the Way to Self-Knowledge, edited by J. Needleman and D. Lewis,
pp. t t 4-47. New York: Knopf, 1976 [reprinted: in Puer Papers, pp.
54-74. Spring Publications, 1979].
_ _ (1977a). 'The Pandaemonium of Images: C. G. jung's Contribu-
tion to Know Thyself." New Lugano Review 3 (1977): 35-45.
_ _ (1977b). "An Inquiry into Image." Spring 1977: 62-88.
_ _ (1977c). "Psychotherapy's Inferiority Complex." In Eranos lahrbuch
46,1977, pp. 121-74. Frankfurta/M: Insel Verlag, 1981.
_ _ (1978). "Further Notes on Images." Spring 1978: 152-82.
_ _ (1979a). The Dream and the Underworld. New York: Harper & Row,
1979.
_ _ (1979b). "Image-Sense." Spring 1979: t 30-43.
_ _ (1979c). 'The Thought of the Heart." In Eranos lahrbuch 48, 1979,
pp. 133-82. Frankfurt a/M. Insel Verlag, 1981.
_ _ (1981a). "Silver and the White Earth (Part Two)." Spring 1981:
21-66.
_ _ (1981 b). "Alchemical Blue and the Unio Mentalis." Sulfur 1
(1981): 33-50.
_ _ (1982). "Anima mundi: The Return of the Soul to the World."
Spring 1982: 71-93.
_ _ and Patricia Berry (1977). "Archetypal Therapy." Paper: First
International Seminar oj Archetypal Psychology, University of Dallas,
Irving. TX, 1977.
_ _ and Margot McLean (1997). Dream Animals. San Francisco:
Chronicle, t 997.
Hough, Graham (1973). "Poetry and the Anima." Spring 1973: 85-96.
Hull, R. F. C. (1971). "Bibliographical Notes on Active Imagination in
the Works of C. G. jung." Spring 1971: 115-20.
Hulme, T. E. (1924). Speculations. London: Routledge, 1924.
Humbert, Elie (1971). "Active Imagination: Theory and Practice." Spring

1971: 101-14.
James, William (t 909). A Pluralistic Universe. London, t 909.
jung, C. G. The Collected Works (CW). Translated by R. F. C. Hull. Bol-
lingen Series XX, vols. 1-20, paragraph nos. Princeton: Princeton
University Press, 1953 ff. .
lung, Emma (1957). Animus and Anima. Spring Publications, t 957.
Kelly, George (1955). The Psychology oj Personal Constructs. 2 vols. New
York: Norton, 1955.
Kugelmann, Robert (1983). The Windows oj Soul: Psychological Physiology
of the Human Eye and Primary Glaucoma. Lewisburg, PA: Bucknell Univ.
Press, t 983.
Kugler, Paul K. (t 978). "Image and Sound." Spring 1978: 136-51.
_ _ (1979a). "The Phonetic Imagination." Spring 1979: 1 t 8-29.
_ _ ( 1979b). The Alchemy ofDiscourse: An Archetypal Approach to Language.
Dissertation, C. G. lung Institute, Zurich, t 979 [Lewisburg, PA:
Bucknell University Press, 1982].
_ _ (Ed.) (1995). Jungian Perspectives on Clinical Supervision. Einsiedeln.
Daimon Verlag.
Leveranz, John (1979). 'The Sacred Disease." Dragonflies: Studies in Imaginal
Psychology 1 (1979): 18-38.
Levinas, Emmanuel (1969). Totality and Infinity. Translated by A. Lingis.
Pittsburgh: Duquesne Univ. Press.
Lockhart, Russell A. (1977). "Cancer in Myth and Disease." Spring 1977:
1-26.
_ _ (1978). IIWords as Eggs." Dragonjlje~: Studies in Imaginal Psychology
1 (1978): 3-32.
_ _ (1980). "Psyche in Hiding." Quadrant 13 (1980): 76-105.
Lopez-Pedraza, Rafael (1977). Hermes and His Children. Spring Publica-
tions, 1977.
_ _ (t 982). "Moon Madness-TItanic Love: A Meeting of Pathology
and Poetry. In Images of the Untouched, edited by J. Stroud and G.
/I
Thomas, pp. 11-26. Spring Publications, t 982.

McConeghey, Howard ( 1981). "Art Education and Archetypal Psychol-
ogy." Spring 1981: 127-35.
Meletinsky, Eleazar (t 976). Poetika Mifa. Moscow: Nauka.
Micklem, Niel (1979). IThe Intolerable Image: The Mythic Background
of Psychosis." Spring 1979: 1-18.
Miller, David L. (1972). "Polytheism and Archetypal Theology."
Journal of the American Academy ojReligion 40 (1972): 513-27.
_ _ (t 974). The New Polytheism. New York: Harper & Row, t 974 [re-
issued with appendix "Psychology: Monotheistic or Polytheistic" O.
Hillman): Spring Publications, t 98 t].
_ _ (1976a). "Fairy Tale or Myth." Spring 1976: 157-64.
_ _ (1976b). "Mythopoesis, Psychopoesis, Theopoesis: The Poetries
of Meaning." Panarion Conference tape, 1976.
_ _ (1977). "Imaginings No End." In Eranos lahrbuch 46, 1977, pp.
451-500. Leiden. E. J. Brill, 1981.
_ _ (1981 a). Christs: Meditations onArchetypal Images in Christian Theology.
New York: The Seabury Press, t 981.
_ _ (1981 b). 'The Two Sandals of Christ: Descent into History and
into Hel1." In Eranos lahrbuch 50, 198 t, pp. t 47-22 t. Frankfurt a/M.
Insel Verlag, 1982.
Moore, Thomas (1978). "Musical Therapy." Spring 1978: t 28-35.
_ _ (1979a). "Artemis and the Puer." In Puer Papers, pp. 169-204.
Spring Publications, 1979.
_ _ (1979b). "Images in Asthma: Notes for a Study of Disease."
Dragonflies: Studies in lmaqina! Psychology 1 (1979): 3-14.
_ _ (1980). "James Hillman: Psychology with Sou1." Religious Studies
Review 6 (1980): 278-84.
_ _ (1982). The Planets Within. Lewisburg, PA: Bucknell Univ. Press,
1982.
Newman, K. D. (1980). "Counter..Transference and Consciousness."
Spring 1980: 117-27.
Ogilvy, James (1977). Many-Dimensional Man: Decentralizing Self, Society
and the Sacred. New York: Oxford University Press, t 977.
Paris, Ginette (1986). Pagan Meditations: The Worlds of Aphrodite, Artemis,
andHestia. Trans. by G. Moore. Dallas: Spring Publications.
_ _ (1990). Pagan Grace: Dionysos, Hermes, and Goddess Memory in Daily
LIfe. Trans. by J. Mott. Dallas: Spring Publications.
Ritsema, Rudolf (1976). "On the Syntax of the Imaginal." Spring 1976:
191-94.
Romanyshyn, Robert (t 977). "Remarks on the Metaphorical Basis
of Psychological Life." Paper: First International Seminar on Archetypal
Psychology, Univ. of Dallas, t 977.
_ _ (1978-79). "Psychological Language and the Voice of Things"
(I and II). Dragonflies: Studies in Imaginal Psychology 1 (1978, 1979):
74-90,73-79.
Sardello, Robert]. (1978a). IIEnsouling Language." Dragonflies: Studies in
Imaginal Psychology 1 (1978): 1-2.
PART ONE: REFERENCES /9J
_ _ (1978b). IIAn Empirical-Phenomenological Study of Fantasy."

Psychocultural Review 2 (1978).
_ _ (1979a). "Imagination and the Transformation of the Perceptual
World." Paper: Third American Conference on Fantasy and the Imaging Process,
New York, 1979.
_ _ ( 1979b). Educating with Soul. Pamphlet, Center for Civic Leader-
ship, University of Dallas, 1979.
_ _ (1980a). 'The Mythos of Medicine." In Medicine and Literature, Vol.
1", edited by K. Rabuzzi. Baltimore: Johns Hopkins University Press.
_ _ (198Gb). "Beauty and Violence: The Play of Imagination in the
World." Dragonflies: Studies in Imaginal Psychology 2 (1980): 91-104.
Scott, Charles E. (1980). "On Hillman and Calvin." Soundings 63 (1980):
61-73.
Scully, Vincent Joseph (1962). The Earth, the Temple, and the Gods: Greek
Sacred Architecture. New Haven: Yale University Press.
Severson, Randolph (1978). "Titans Under Glass: A Recipe for the
Recovery of Psychological Jargon." Dragonflies: Studies in Imaginal Psy-
chology 1 (1978): 64-73.
_ _ (1979). "Puer's Wounded Wing: Reflections on the Psychology
of Skin Disease." In Puer Papers, pp. 129-51. Spring Publications,
1979.
Simmer, Stephen (1981). 'The Academy of the Dead: On Boredom,
Writer's Block, Footnotes and Deadlines." Spring 1981: 89-106.
Sipiora, Michael P. (1981). "A Soul's Journey: Camus, Tuberculosis, and
Aphrodite." Spring 1981: 163-76.
Stein, Murray (1973). "Hephaistos: A Pattern ·of Introversion." Spring
1973: 35-51.
_ _ (1977). "Hera: Bound and Unbound." Spring 1977: 105-19.
Stein, Robert (1974). Incest and Human Love. Baltimore: Penguin Books,
t 974 [reissued: Spring Publications, 1984]
Vico, Giambattista. Scienza Nuova. Napoli, 1744 [in translation: The New
Science. Ithaca: Cornell University Press, 1968].
Vitale, Augusto (t 973). "Saturn: The Transformation of the Father."
In Fathers andMothers: Five Papers on the Archetypal Background of Family
Psychology, edited by Patricia Berry, pp. 5-39. Spring Publications,
1973.
de Voogd, Stephanie (1977). "C. G. jung. Psychologist of the Future,
'Philosopher' of the Past." Spring t 977: 175-82.
Watkins, Mary M. (1976). Waking Dreams. New York: Gordon &

Breach, 1976 [reissued: Spring Publications, 1984].
_ _ (1981). IISix Approaches to the Image in Art Therapy." Spring
1981: 107-25.
Wind, Edgar (1967). Pagan Mysteries in the Renaissance. Harmondsworth,
England: Peregrine, 1967.
Winquist, Charles (1981). "The Epistemology of Darkness." Journal of
the American Academy of Religion 49 (1981): 23-34.
Part Two
Bibliography
ofArchetypal Psychology
This list is intended as a tool for those interested in issues raised by Archetypal
Psychology. Works were selected for inclusion if they are important sources for,
or are clearly within the tradition of archetypal psychology. We hope to have
included the most significant works of those who have published in the field.
References to works originally published in a language other than English are
to English translations where these are readily available; dates given are for the
English editions of the work.
1. Founding Figures
SIGMUND FREUD (1856-1939)

Standard Edition of the Complete Psychological Works of Sigmund Freud
(1953-75). General Editor, James Strachey. London: Hogarth Press.
CARL GUSTAV JUNG (1875-1961)

The Collected Works (1953-92). Translated by R. F. C. Hull. Bol1ingen
Series, vals. 1-20. Princeton Univ. Press.
Memories, Dreams, Reflections (1961). Recorded and edited by Aniela
Jaffe. Translated by Richard and Clara Winston. New York:
Random House.
C. G. lung Letters Vol. 1: 1906-1950 (1973). Edited by Gerhard Adler
and Aniela jaffe. Trans. by R. F. C. Hull. Vol. 2: 1951-1960 (1975).
Edited by G. Adler. Trans. by R. F. C. Hull. Princeton Univ. Press.
The Freud/lung Letters (1974). Edited by William McGuire. Translated
by Ralph Manheim and R. F. C. Hull. Bollingen Series. Princeton
Univ. Press.
Analytical Psychology: Notes of the Seminar Given in 1925 (1989). Edited by
William McGuire. Bollingen Series. Princeton Univ. Press.
Dream Analysis: Notes ofthe Seminar Given in 1928-1930 by C. G. lung (1984).
Edited by William McGuire. Princeton Univ. Press.
The Psychology of Kundalini Yoga: Notes of the Seminar Given in 1932 by
C. G. lung (t 996). Edited by Sonu Shamdasani. Princeton Univ.
Press.
Visions: Notes ofthe Seminar Given in 1930-1934 by C. G. lung (1997). Edited
by Claire Douglas. Princeton Univ. Press.
Nietzsche's Zarathustra: Notes of the Seminar Given in 1934-1939 by C. G. lung
(1988). Edited by James L. Jarrett. Princeton Univ. Press.
HENRY CORBIN (1903-1978)

Avicenna and the Visionary Recital (1960). Translated by Willard Trask.
Bollingen Series. Princeton Univ. Press.
Creative Imagination in the Sufism of Ibn 'Arab; (1969). Translated by Ralph

Manheim. Bollingen Series. Princeton Univ. Press.
En Islam lranien. aspects spirituels et philosophiques. 4 vols. (1971-73). Paris:
Gallimard.
Spiritual Body and Celestial Earth: From Mazdean Iran to Shi'ite Iran (1977).
Translated by Nancy Pearson. Bollingen Series. Princeton Univ.
Press.
Le Paradoxe du Monothiisme (1981). Paris: Edition de I'Herne.
Temple and Contemplation (1986). Translated by Philip and Liadain
Sherrard. London: KPI.
The Man of Light in Iranian Sufism (1994). Translated by Nancy Pearson.
New Lebanon, NY: Omega Publications.
[See also the extensive bibliography at www.amiscorbin.com.]
ADOLF PORTMANN (1897-1982)

Animals asSocial Beings (1961). Translated by Oliver Coburn. New York:
Viking.
New Paths in Biology (t 964). Translated by Arnold J. Pomerans. New
York: Harper & Row.
Animal Forms and Patterns: A Study of the Appearance of Animals (1967).
Translated by Hella Czech. Illustrated by Sabine Sauro New York:
Schocken Books.
Biologie und Geist (1973). Frankfurt am Main: Suhrkamp.
The Living Form and the Seeing Eye: Essays in Philosophic Zoology (1990).
Translated with an interpretive essay by Richard B. Carter. Lewis-
ton, PA: Edwin Mellen.
A Zoologist Looks at Humankind (1990). Translated by Judith Schaefer.
New York: Columbia Univ. Press.
PARTTWO: BIBLIOGRAPHY /97
The writings of the following influential scholars are too numerous to

list and their bibliographies are readily available. Much of their work
was first presented in lectures at the Jung Institute in Zurich and at
the Eranos Conferences in Ascona, Switzerland. The latter lectures
are to be found in the annual volumes of the Eranos Yearbook. The
works of some of those who were presenters at these gatherings rep-
resent the "second generation" of sources for archetypal psychology
and have been included in the detailed listings under Contemporary
Theory and Practice:
A. Hilary Armstrong: Neoplatonism

Joseph Campbell: World Mythology
Gilbert Durand: Structures oj the Imagination
Mircea Eltade. Comparative Religion
Linda Fierz-David. Roman Studies
Eric Hornung: Egyptian Religion
Toshihiko Izutsu. Logic of Image
Karl Kerenyi. Greek Mythology
Rivkah Scharf Kluger: Biblical Psychology
John Layard. Anthropology/Psychology
Paul Radin: Native American Myth
Rudolf Ritsema: Imagistic Syntax
Gershom Sholern. Jewish Traditions
Helmuth Wilhelm: Chinese Image Thought
Marie-Louise von Franz: Fairy Tales
2. Other Sources
Allport, Gordon (1955). Becoming (The Terry Lectures). New Haven:

Yale Univ. Press.
Aristotle (1951). De Anima. In Vol. 3 of The Works of Aristotle. Edited by
W. D. Ross and ]. A. Smith. Oxford: Clarendon.
_ _ (1954). Metaphysica. In Vol. 8. of The Works of Aristotle. Edited by
W. D. Ross and]. A. Smith. Oxford: Clarendon.
Armstrong, Robert P. (1971). The Affecting Presence. Urbana: Univ. of
Illinois Press.
_ _ (1981). The Powers of Presence: Consciousness, Myth, and Affecting
Presence. Philadelphia: Univ. of Pennsylvania Press.
Bachelard, Gaston (1943). L' Air et les sonqes. Paris: Corti.

_ _ (1964). ThePsychoanalysis of Fire. Translated by A. Ross. Boston:
Beacon Press.
_ _ (1969). ThePoetics of Reverie. Translated by D. Russell. New York:
Orion Press.
_ _ (1994). The Poetics of Space. Trans. by M. jolas. Boston: Beacon
Press.
Barfield, Owen (1952). Poetic Diction: A Study in Meaning. London: Faber
and Faber.
_ _ (1966). Romanticism Comes of Age. Middletown, CT: Wesleyan
Univ. Press.
_ _ (1971). What Coleridge Thought. Middletown, CT: Wesleyan Univ.
Press.
_ _ (1977). The Rediscovery of Meaning and Other Essays. Middletown,
CT: Wesleyan Univ. Press.
_ _ (1988). Saving the Appearances: A Study in Idolatry. Second edition.
Middletown, CT: Wesleyan Univ. Press.
Bergson, Henri (1928). Creative Evolution. Trans. by A. Mitchell. London:
MacMillan.
Bodkin, Maud (1978). Archetypal Patterns in Poetry: Psychological Studies oj
Imagination. London: Oxford Univ. Press.
Brown, Norman O. (1973). Closing Time. New York: Random House.
Coleridge, Samuel Taylor (1969- ). The Collected Works of Samuel Taylor
Coleridge. Princeton Univ. Press.
Dodds, E. R. (1951). The Greeks and the Irrational. Berkeley: Univ. of
California Press.
Eliot, T S. (1952). Complete Poems andPlays. New York: Harcourt Brace.
Ficino, Marsilio (1980). Marsilio Ficino. TheBook ojLife. Trans. by Charles
Boer. (With a new intro. for the 4th printing, 1994). Dallas: Spring
Publications.
_ _ (1985). Commentary on Plato's Symposium on Love. Edited and trans.
by Sears Jayne. Woodstock, CT: Spring Publications.
Friedlander, Paul (1958-1969). Plato. 3 vols. Bollingen Series. New
York: Pantheon.
Frye, Northrop (1957). TheAnatomyof Criticism. Princeton Univ. Press.
Gibson, J. j. (1950). ThePerception of the Visual World. Boston: Houghton
Mifflin.
_ _ (1979). TheEcological Approach to Visual Perception. Boston: Hough-
ton Mifflin.
PART TWO: BIBLIOGRAPHY /99
Cuenon, Rene (1953). The Reign of Quantity and the Signs of the Times.
London: Luzac.
Heraclitus (1967). Heraclitus. Greek text with commentary by M. Marco-
vich. Merida, Venezuela: Los Andes Univ. Press.
Hulme, T. E. (1924). Speculations. London: Routledge.
james, William (1909). A Pluralistic Universe. New York: Longmans Gree~.
_ _ (1955). Pragmatism. Cleveland, OH: MeridianlWorld Publishing.
jaspers, Karl (1963). General Psychopathology. Translated by j. Hoenig
and M. Hamilton. Chicago: Univ. of Chicago Press.
joyce, james (1946). Ulysses. New York: Modern Library.
_ _ (1947). Finnegan's Wake. New York: Viking.
jung, Emma (1957). Animus and Anima. Zurich: Spring Publications
(Reissued 1997, Woodstock, CT: Spring Publications.).
Keats, john (1958). Poetical Works. Oxford: Clarendon.
Kelly, George (1955). The Psychology of Personal Constructs. 2 vols. New
York: Norton.
Klibansky, Raymond, Irwin Panofsky, and Fritz Saxl (1964). Saturn and
Melancholy: Studies in the History of Natural Philosophy, Religion, and Art.
London: Nelson.
Kristeller, Paul Oscar (1964). The Philosophy ofMarsilio Ficino. Translated
by V. Conant..Gloucester, MA: Peter Smith.
Levinas, Emmanuel (1969). Totality and Infinity. Translated by A. Lingis.
Pittsburgh: Duquesne Univ. Press.
Levy-Bruhl, Lucien (1965). The Soul of the Primitive. Translated by L. A.
Clare. London: Allen Unwin.
_ _ (1985). How Natives Think. Translated by L. A. Clare..Princeton
Univ. Press.
Makreel, Rudolph A. (1975). Dilthey, Philosopher of Human Studies.
Princeton Univ. Press.
Mann, Thomas (1948). Doctor Faustus. New York: A. Knopf.
Marcel, Raymond (1958). Marsile Ficin, 1433-1499. Paris: Societe d'edition
des belles letters.
Meier, C.A. (1967). Ancient Incubation andModern Psychotherapy. Evanston:
Northwestern Univ. Press.
Merleau-Ponty, Maurice (1968). The Visible and the Invisible. Evanston:
Northwestern Univ. Press.
Onians, Richard Broxton (1951). TheOrigins ofEuropean Thought Aboutthe
Body, the Mind, the Soul, the World, Time, and Fate. Cambridge: Cambridge
Univ. Press.
Otto, Walter F. (t 954). The Homeric Gods: The Spiritual Significance of Greek
Religion. Translated by M. Hadas. New York: Pantheon.
_ _ (1981). Dionysus, Myth and Cult. Translated with an intro. by R. B.
Palmer. Dallas: Spring Publications.
Pepper, S. C. (1942). World Hypotheses. Berkeley: Univ. of California
Press.
Plato (t 961 ). The Collected Dialogues ofPlato, Including the Letters. Edited by
E. Hamilton and H. Cairns. New York: Pantheon Books.
Plotinus (t 966). The Enneads. With a translation by A. H. Armstrong.
Cambridge: Harvard Univ. Press.
_ _ (1992). The Enneads. Translated by S. Mackenna. Burdett, NY:
Larson Publications.
Polti, Georges (1940). Thirty-Six Dramatic Situations. Translated by L.
Rey. Boston: The Writer.
Propp, Vladimir (1958). Morphology of the Folktale. Volume 9. Translated
by L. Scott. Philadelphia: American Folklore Society.
Raine, Kathleen (1969). Blake and Tradition. 2 vols. London: Routledge
& Kegan Paul.
_ _ and George M. Harper (Eds.) (1969). Thomas Taylor the Platonist:
Selected Writings. London: Routledge Kegan Paul.
Rohde, Erwin (1925). Psyche: The Cult ofSouls and BeliefinImmortality Among
the Greeks. Translated by W. B. Hillis. London: Kegan Paul.
Santayana, George (1955). Skepticism and Animal Faith: Introduction to a
System of Philosophy. New York: Dover.
Seznec, Jean (1953). The Survival ofthe Pagan Gods: The Mythological Tradition
and Its Place in Renaissance Humanism and Art. Translated by B. Sessions.
Bollingen Series. Princeton Univ. Press.
Spinoza, Benedict (1905-06). The Chief Works ofBenedict de Spinoza. Trans-
lated with an intro. by R. H. M. Elwes. London: G. Bell and Sons.
Stevens, Wallace (1964). Collected Poems. New York: Knopf.
Tagliacozzo, Giorgio and Donald Phillip Verene (Eds.) (t 976). Giambat-
tista Vicos Science of Humanity. Baltimore: John's Hopkins Univ. Press.
Thompson, Stith (1977). The Folktale. Berkeley: Univ. of Cal. Press.
Vico, Giambattista (1968). The New Science. Revised and trans. by T.
Bergin and M. Fisch. Ithaca: Cornell Univ. Press.
von Beit, Hedwig and Marie-Louise von Franz (1952). Symbolik des
Miirchens. 3 vols. Bern: Franke Verlag.
Whitehead, Alfred North (1958). Modes of Thought. New York: Mac-
Millan/Capricorn.
PART TWO: BIBLIOGRAPHY 1101
~"W
Wind, Edgar (1967). Pagan Mysteries in the Renaissance. Harmondsworth,

England: Peregrine.
Yates, Frances (1966). The Art ofMemory. London: Routledge.
Yeats, William Butler (1961). Collected Poems. New York: MacMillan.
3. Contemporary Theory and Practice
A. Journals
Anima. Editor: Francesco Donfrancesco. Firenze, Italy.
Dragonflies: Studies In Imaginal Psychology. Editor: Robert Sardello. Irving,
Texas (1978-1980).
Corgo: Zeitshriftfur archetypische Psychologie und bildhaftes Denken. Editor: Al1an
Cuggenbuhl, Zurich, Switzerland.
L'immaginale: Rassegna de Psicologia Immaginale. Editor: Loredana Benvenga.
Leece, Italy.
Mythosphere: A Journalfor Image, Myth and Symbol. Editor: William G. Doty.
Tuscaloosa, Alabama (1994-2001).
Novaja Vesna (New Spring). Annual Almanac of Post-Jungian Psychology and
Culture (in Russian). Editor: Valery Zelensky. St. Petersburg, Russia.
Rivista diPsicologia Analitica. Editor: Marcello Pignatelli. Roma, Italy.
Salt Journal. Editor: David Barton. San Marcos, Texas (1997-2001).
Sphinx: Journal for Archetypal Psychology and the Arts. Editors: Noel Cobb,
Eva Loewe. London, England (1988-1996).
Spring 1941-1959,. 1960-61 as Spring: 4 Magazine of Jungian Thought;
1962-1969 as Spring: Contributions to Jungian Thought; 1970-1987 as
Spring: An Annual of Archetypal Psychology and Jungian Thought; 1988-
as Spring: A Journal of Archetype and Culture. New YorklZtirich/Irving &
Dallas, TXlPutnam & Woodstock, CT. Various editors. Spring has
been indexed twice; 1941-1979 in Spring Index by V. Detloff (1983),
Dallas: Spring Publications., and 1970-1994 in Spring 56.
Sulfur: A Literary Bi-Annual of the Whole Art. Editor: Clayton Eshleman.
Ypsilanti, Michigan (1981-2000).
B. Books and Articles

Abram, David (1996). The Spell of the Sensuous: Perception and Language in a
More-Than-Human World. New York: Pantheon.
Adams, Michael Vannoy (1992). "Deconstructive Philosophy and
Imaginal Psychology: Comparative Perspectives on Jacques Derrida
and James Hillman." In Jungian Literary Criticism, R. P. Sugg (Ed.).

Evanston: Northwestern Univ. Press.
_ _ (1996). "Flowers and Fungi: Archetypal Semiotics and Visual
Metaphor." Spring 59.
_ _ (1996). TheMulticultural Imagination: Race, Color, andthe Unconscious.
London: Routledge.
_ _ (1997). "Metaphors in Psychoanalytic Theory and Therapy."
Clinical Social Work Journal 25( 1).
_ ' _ (1997). "Refathering Psychoanalysis, Deliteralising Hillman: Ima-
ginal Therapy, Individual and Cultural." In P. Clarkson (Ed.), 1997.
_ _ (1997). "Desegregating the White Ego: Racism and the Ethic of
White Civilization." Spring 62.
_ _ (1997) "The Archetypal School." In Young-Eisendrath and
Dawson (Eds.), 1997.
_ _ (1998). IIFor Love of the Imagination." In Why I Became a Psycho-
therapist, J. Reppen (Ed.). Northvale, NJ: Jason Aronson.
_ _ (2000). "Compensation in the Service of Individuation: Phe-
nomenological Essentialism and Jungian Dream Inrerpreration."
Psychoanalytic Dialogues 1O(1).
_ _ (2001). TheMythological Unconscious. New York: Other Press/Kar-
nac Books.
_ _ (2002). "Mythological Knowledge: Just How Important Is It in
Jungian (and Freudian) Analysis?" Harvest: Journal for Jungian Studies
48( 1).
Aizenstaat, Stephen (1995). "Jungian Psychology and the World Uncon-
scious." In Ecopsychology, T. Roszak, M. E. Gomes and A. D. Kanner
(Eds.). San Francisco: Sierra Club.
Andrews, Valerie, R. Bosnak and K. Goodwin (Eds.) (2004). Facing
Apocalypse. Putnam, CT: Spring Publications.
Armstrong, A. H. (1981). "Some Advantages of Polytheism."
Dionysius 5.
_ _ (1987). On Beauty. Dallas: Spring Publications.
Avens, Roberts (1980). Imagination Is Reality: Western Nirvana in Jung,
Hillman, Batfield and Cassirer. Dallas: Spring Publications.
_ _ (1980). "James Hillman: Towards a Poetic Psychology." Journal
of Religion andHealth 19( 3).
_ _ (1982). "Heidegger and Archetypal Psychology." International
Philosophical Quarterly 22.
_'_ (1982). Imaginal Body: Para-Jungian Reflections on Soul, Imagination
andDeath. Washington, D.C.: Univ. Press of America.
_ _ (1984). The New Gnosis. Dallas: Spring Publications.

Baeten, Elizabeth M. (1996). The Magic Mirror: Myth's Abiding Power.
Albany, NY: SUNY Press.
Barasch, Marc Ian (1993). The Healing Path: A Soul Approach to Illness.
New York: Putnam's Sons.
Barcellos, Gustavo (1992). "Anima 30 anos Pos-jung." In Psicologia
Arquetrpica by James Hillman. Sao Paulo: Ed. Cultrix.
_ _ (1997). IIEm defesa da Alma." luwqiana. Revista da Sociedade Brasileira
da Psicoloqia Analrtica 15.
_ _ (1999). "Classics Revisited: The Waste Land at Century's End."
The San Francisco lung Institute Library Journal 69( 18), No.1.
_ _ (2000). "Chega de Saudade do Brasil: Uma Visao Arquetfpica
da Bossa-Nova." Anais do II Conqresso Latino Americano de Psicoloqia Jun-
guiana, Rio de Janeiro, Brazil, 2000, Sociedade Brasileira de Psicologia
Analitica, Sao Paulo.
_ _ (2000). "South and Archetypal Psychology: The Brazilian "Experi-
ence." In D. Slattery and L. Corbett (Eds.), 2002.
Barnaby, Karin and Pellegrino D'Acierno (1990). C. G. lungand the Hu-
manities: Toward a Hermeneutics of Culture. Princeton Univ. Press.
Bedford, Gary S. (1981). "Notes on Mythological Psychology." Journal
of the American Academy of Religion 49.
Berardinelli, A. et aI. (Eds.) (2001). Arcipelago tnalinconia: scenari e parole
dell'interiorita. Intro. by James Hillman. Rorna. Donzelli.
Berry, Patricia (1982). Echo's Subtle Body: Contributions to an Archetypal
Psychology. Dallas: Spring Publications. _
_ _ (1985). "Some Dream Motifs Accompanying the Abandonment
of an Analytical Practice." In Abandonment. Chiron: A Review of Jungian
Analysis, No.2. N. Schwartz-Salant and M. Stein (Eds.). Wilmette,
IL: Chiron Publications.
_ _ (Ed.) (1990). Fathers andMothers. Second revised edition. Dallas:
Spring Publications.
____ (1994). "Light and Shadow." In The Shadow in America: Re-
claiming the Soul of a Nation, Jeremiah Abrams (Ed.). Novato, CA:
Nataraj Publishing.
_ _ (1997). "Reductionism/Finding the Child." In S. Marian (Ed.),
1997.
_ _ (2001). "lmage in Motion." In lung andFilm: Post-Jungian Takes on the
Moving Image, C. Hauke and I. Alister (Eds.). London: Routledge.
Bishop, Peter (1989). The Myth of Shangri-la: Tibet, Travel Writing and
the Western Creation of Sacred Landscape. Berkeley: Univ. of California
Press.
_ _ ( 1990). The Greening ofPsychology: The Vegetable World inMyth, Dream,
and Healing. Dallas: Spring Publications.
_ _ ( 1993). Dreams ofPower: Tibetan Buddhism and the Western Imagination.
London: Athlone Press.
_ _ (1995). An Archetypal Constable: National Identity and the Geography of
Nostalgia. Madison, PA: Fairleigh Dickinson Univ. Press.
Blakeslee, Mermer (2002). In the Yikes! Zone: A Conversation with Fear.
New York: Dutton.
Bleakley, Alan (1989). Earth's Embrace, Facing the Shadow of the New Age:
Archetypal Psychology's Challenge to the Growth Movement. Bath: Gateway
Books.
_ _ (1992). "Greens and Greenbacks." Spring 52.
_ _ (1996). "Psychotherapy Stinks! - or, Hekate Rising." Sphinx 7.
_ _ (1997). "Sublime Moments in the Body of the Double Pelican."
In P. Clarkson (Ed.), 1997.
_ _ (1998). "The Violent Claims of Red Sulphur: Cultural Readings
Through Alchemical Psychology." Harvest: Journal for Jungian Studies
44(2).
_ _ (2000). TheAnimalizing Imagination: Totemism, Textuality and Ecocriti-
cism. London: MacMillan.
Bly, Robert (1988). A Little Book on the Human Shadow. San Francisco:
Harper Row.
_ _ (1990). Iron John: A Book About Men. Reading, MA: Addison-
Wesley.
_ _ (1996). TheSibling Society. Reading, MA: Addison-Wesley.
_ _ James Hillman and Michael Meade (Eds.) (1993). The Rag and
Bone Shop of the Heart: Poems for Men. San Francisco: Harper Perennial.
_ _ and Marion Woodman (1998). The Maiden King: The Reunion of
Masculine and Feminine. New York: Henry Holt.
Boer, Charles (Trans.) (1970). TheHomeric Hymns. Chicago: The Swallow
Press. (Second rev. edition, Dallas: Spring Publications., 1979).
_ _ (1979). "Poetry and Psyche." Spring 1979.
_ _ (1982). "In the Shadow of the Gods: Greek Tragedy." Spring
1982.
_ _ (Trans.) (1989). Ovid's Metamorphoses. Dallas: Spring Publications.
_ _ (t 991). IICanonization/Decanonization/Recanonization." Spring

51.
_ _ (1992). "The Classicist and the Psychopath." Foreword to The
Ulysses Theme by W. B. Stanford. Dallas: Spring Publications.
_ _ (1995). "A Preface." In Hermes, Guide of Souls by Karl Kerenyi,
Woodstock, CT: Spring Publications.
_ _ (1996). IIWatch Your Step." Spring 59.
_ _ (2000). "Confessions of an Altar Boy." TheSalt Journal 2(5).
_ _ (2000) "Honey, I Swear I Don't Have Hermes." Spring 67.
_ _ and James Hillman (1985). Freud's Own Cookbook. New York:
Harper Collins.
_ _ and Peter Kugler (t 977). "Archetypal Psychology is Mythical
Realism." Spring 1977.
Bosnak, Robert (t 984). "The Dirty Needle: Images of the Inferior
Analyst." Spring 1984.
_ _ (1996). Tracks inthe Wilderness ofDreaming: Exploring Interior Landscape
Through Practical Dreamwork. New York: Delacorte Press.
_ _ (1996). "Integration and Ambivalence in Transplants" In Trauma
and Dreams, D. Barrett (Ed.). Cambridge, MA: Harvard Univ. Press.
_ _ (1997). A Little Course in Dreams. Second edition. Boston: Shamb-
hala.
_ _ (t 997). Christopher's Dreams: Dreaming and Living with AIDS. New
York: Delta. (Originally published in 1989 as Dreaming with an AIDS
Patient. Boston: Shambhala).
Bregman, Lucy (t 980). "Religious Imagination: Polytheistic Psychology
Confronts Calvin." Soundings 63. -
Brooke, Roger (1991). lung andPhenomenology. London: Routledge.
_ _ (Ed.) (t 999). Pathways Into the Jungian World: Phenomenology and
Analytical Psychology. London: Routledge.
Calasso, Roberto (t 994). TheMarriage of Cadmus and Harmony. Trans. by
T. Parks. New York: Vintage.
_ _ (2001). Literature and the Gods. Trans. by T. Parks. New York:
Vintage.
Capriles, Axel (t 984). "Psicohistoria 0 la Reaparicion de Mnemosine."
Eidos: Revista Semestral de la Asociaci6n de Profesores de la Universidad Metro-
politana 1 (3), Julio y Diciembre.
_ _ (t 993). "Entre Ciencia y Literatura. El Psicoanalisis como Lectura
de Irnagenes." Boletfn Universitario de Letras, Vol. 1. Universidad Catolica
Andres Bello, Caracas.
_ _ (1994). "l.a Cultura Empresarial como Cultura Desapasionada."

Revista Montalban, No. 26. Universidad Cat6lica Andres Bello,
Caracas.
_ _ (1996). El Complejo del Dinero. Ediciones Bxel, Caracas.
Casey, Edward S. (1974). "Toward an Archetypal Imagination." Spring
1974.
_ _ (1976). Imagining: A Phenomenological Study. Bloomington: Indiana
Univ. Press.
_ _ (1979). "TIme in the Soul." Spring 1979.
_ _ (1982). IIGetting Placed: Soul in Space." Spring 1982.
_ _ (1993). Getting Back into Place: Toward a Renewed Understanding of the
Place- World. Bloomington: Indiana Univ. Press.
_ _ (1997). TheFate of Place: A Philosophical History. Berkeley: Univ. of
California Press.
_ _ (2000). Remembering: A Phenomenological Study. Second edition.
Bloomington: Indiana Univ. Press.
_ _ (2004). Spirit and Soul: Essays in Philosophical Psychology. Second
expanded edition. Putnam, CT: Spring Publications.
Cazenave, Michel (1980). Science et Conscience. Paris: Stock.
Chapelle, Daniel (1993). Nietzsche and Psychoanalysis. Albany, NY:
SUNY Press.
Cheetham, Tom (2000). "Dogmas, Idols and the Edge of Chaos." Human
Ecology Review 7( 1).
_ _ (2002). "Consuming Passions: The Stars, the Feast and the Sci-
ence of the Balance." Temenos Academy Review 5 (Autumn).
_ _ (2002). IIWithin This Darkness: Incarnation, Theophany and
the Primordial Revelation." Esoteiica. The Journal for Esoteric Studies IV
(online journal).
_ _ (2003). The World Turned Inside Out: Henry Corbin and Islamic Mysticism.
Woodstock, CT: Spring Journal Books.
_ _ (2004). The Prophetic Tradition and the Battleforthe Soul of the World.
With an intro. by R. Sardella. Albany, NY: SUNY Press.
Christon, Evangelos (1963). The Logos of the Soul. Zurich. Spring
Publications.
Clarkson, Petruska (Ed.) (1997). On the Sublime in Psychoanalysis: Archetypal
Psychology and Psychotherapy. London: Whurr.
Cobb, Noel (1984). Prospero's Island: The Secret Alchemy at the Heart of 'The
Tempest'. London: Coventure.
._ _ (1988). IIWho Is Behind Archetypal Psychology?" Spring 1988.
PART THREE: CHECKLIST 1107
_ _ (1990). "The Fires of Eros and the Alchemy of Seduction."

Sphinx 3.
_ _ (1992). Archetypal Imagination: Glimpses of the Gods in Life and Art.
Hudson, NY: Lindisfarne Press.
_ _ (1992). "Working with Gold: The Mozartian Jewels of Kevin
Coates." Sphinx 4. .
_ _ (1994). "Anima Socialis. The Soul of the Conviviuim." Sphinx 6.
_ _ (1996). "On Archetypal Psychology's Missing Alchemical Mar-
riage, Part One." Sphinx 7.
_ _ (1999). Maestri per l'anirna. Bergamo: Moretti & Vitali.
Colilli, Paul (1997). The Idea of a Living Spirit: Poetic Logic as a Contemporary
Theory. Toronto: Univ. of Toronto Press.
Colonna, Maria Teresa (1985). "II mondo infero e la coscienza." Rivista
di Psicologia Analitica 31.
_ _ (1987). "Dolore e sofferenza dell'analista." Rivista di Psicologia
Analitica 36.
_ _ (1991). "Lincertezza sui sogni." Rivista di Psicologia Analitica 43.
_ _ (1997). "La condizione postrnoderna. l'esilio degli Dei." Rivista
_ _ (1998). "Arternide e la solitudine." L'Immaginale: rasseqna di psicologia
immaginale 14.
_ _ (1999). "Fantasie e riflessioni sull'arte di un post-junghiano."
Rivista di Psicologia Analitica 59.
_ _ (2000). "Crandi domande e risposte del nostro tempo." Rivjsta
di Psicoloqia Analitica 61. _
_ _ (2000). "Lultima eta della vita e Ie sue irnmagini." Rivista di Psi-
coloqia Analitica 62.
_ _ (2001). "Psicoanalisi e cinema. Lorigine di una vocazione." Rivista
_ _ (2001). "II femminile e iI vuoto nostalgico." In AA. VV Arcipelago
malinconia. scenari e parole dell'interiorita. Rorna. Donzelli.
Cousineau, Phil (1994). Soul: An Archaeology. Readings From Socrates toRay
Charles. San Francisco: Harper.
Cowan, l.yn (1979). "On Masochism." Spring 1979.
_ _ (1982). Masochism: A Jungian View. Dallas: Spring Publications.
_ _ (2002). Tracking the White Rabbit: Essays in Subversive Psychology.
London: Brunner-Routledge.
David, Julian (1985). "Discussion on jung and Hillman." Harvest: Journal
for Jungian Studies 3 1.
Davis, Robert H. (2003) Jung, Freud, and Hillman: Three Depth Psychologies
in Context. Westport, Connecticut/London: Praeger.
Donfrancesco, Antonietta (1998). "La perdita come possibi lita
d'interezza." Anima 1998.
_ _ (1998). "La coscienza radicata in Anima." I Quaderni di Yseos
1998.
_ _ (1999). "La felicita, Un sentimento possible." I Quaderni di Yseos
1999.
_ _ (2000). "II corpo pensoso." I Quaderni di Yseos 2000.
Donfrancesco, Francesco (1989). "James Hillman e il mondo immagi-
nale." In Psicologia analitica contemporanea, C. Trombetta (Ed.). Milano:
Bompiani.
_ _ (1995). "Mimesis." Harvest: Journal for Jungian Studies 41.
_ _ (1998) L'artefice silenziosa e la ricostruzione di uno spazio interiore. Ber-
gamo: Moretti & Vitali.
_ _ (1998). "The Longing for a Mentor." Spring 63.
_ _ (2000). No espelho de Psiqu«. Sao Paulo: Paulus.
_ _ (2000). "10 e un altro. Storie di una passione per gli invisibili."
In Anima. Un oscuro impulso interiore, F. Donfrancesco (Ed.). Bergamo:
Moretti & Vitali.
_ _ (2000). "Life Inside Death: Through the Art of Zoran Music."
Hart?est: Journal for Jungian Studies 46.
_ _ (2001). Una poetica dell'analisi (Preface by James Hillman). Bergamo:
Moretti & Vitali.
_ _ (2001). "Tutto e pieno di dei. La dissoluzione del centro e i molti
centri dell'anima." In Anima. Per nascosti sentieri, F. Donfrancesco (Ed.).
Bergamo: Moretti & Vitali.
_ _ (2002). Nello specchio di Psiche. Bergamo: Moretti & Vitali.
_ _ (2003). "The Care of Art." In Proc. of the i 5th lntl. Congress for Ana-
lyticalPsychology, Cambridge 2001, M. A. Mattoon (Ed.). Einsiedeln.
Daimon Verlag.
Doty, William (2000). Mythography: TheStudy ofMyths andRituals. Second
edition. Tuscaloosa: Univ. of Alabama Press.
Drob, Sanford (1999). ''The Depth of Soul: James Hillman's Vision of
Psychology." Journal of Humanistic Psychology 39(3).
Duncan, Robert (1996). "Opening the Dreamway." Spring 59.
_ _ (1996). "Wind and Sea, Fire and Night." Spring 59.
Freedberg, David (1989). The Power of Images. Chicago: Univ. of
Chicago Press.
Frey-Wehrlin, C. T., R. Bosnak et al. (1978). "The Treatment of Chronic

Psychosis." Journal of Analytical Psychology 23.
Garufi, Bianca (1977). "Reflections on the 'reve eveille dirige' method."
Journal of Analytical Psychology 22.
_ _ (1977). "Sui preconcetto di inferiorita della donna." Rivista di
Psicologia Analitica 16. .
_ _ (1981). "La moda come relazione corpo-psiche." Rivista di Psico-
loqia AnaUtica 23.
_ _ (1990). "l.interpretazione innata." Anima 1990.
_ _ (1991). "Un esempio di funzione trascendente." Rivista diPsicologia
Analitica 43.
_ _ (1991). "Reale e surreale. Note fra sogno e veglia." Anima 1991.
_ _ (1993). "Anima Mundi and Anima Mater: A Reply to james Hill-
man's Views on the Narcissism of Psychology." Sphinx 5.
_ _ (1994). "Sull'immagine." Rivista di Psicologia Analitica 50.
_ _ (1996). "Lassassino interiore." Anima 1996.
_ _ (1999). "La Street Art a New York negli anni '80. Un ricordo
personale." Rivista di Psicologia Analitica 59.
Gary, Richard M. (1996). Archetypal Explorations: Towards an Archetypal
Sociology. New York: Routledge.
Gehrts, Heino, Wolfgang Giegerich, Hellmut Haug, Ulrich Mann,
Anita von Raffay and Viktor Zielen (1979). "Polythei smus-
Diskussion." Corgo 2.
Gibson, K., D. Lathrop and M. Stern (Eds.) (1991). Carl Jung and Soul
Psychology. New York: Hawarth. _
Giegerich, Wolfgang (1977). "On the Neurosis of Psychology or the
Third of the Two." Spring 1977.
_ _ (1982). "Bulle fur Philemon: Vertiefung in das verdorbene Gast-
Spiel der Cotter." Eranos lahrbuch St.
_ _ (1985). "The Nuclear Bomb and the Fate of God." Spring 1985.
_ _ (1987). "Saving the Nuclear Bomb." In V. Andrews et al. (Eds.),
1987.
_ _ (1988). "The Invention of Explosive Power and the Blueprint of
the Bomb: A Chapter in the Imaginal Pre-History of Our Nuclear
Predicament." Spring 1988.
_ _ (1988). "Deliverance from the Stream of Events: Okeanos and
the Circulation of the Blood." Sulfur: A Literary Quarterly of the Whole
Art 21 (Winter).
lID/ARCHETYPAL PSYCHOLOGY
_ _ (t 988). Die Atombombe als seelische Wirklichkeit. Ein Versuch aber den
Geist des christlichen Abendlandes. Erster Band der Psychoanalyse der Atombombe.
Ziirich: Schweizer Spiegel Verlag, Raben-Reihe.
_ _ (1989). Drachenkampf oder Initiation ins Nuklearzeitalter. Zweiter Band
der Psychoanalyse der Atombombe. Ziirich: Schweizer Spiegel Verlag,
Raben-Reihe.
_ _ (1993). Tofungen. Gewalt aus der Seele: Versuch uber Ursprung und
Geschichte des Bewu}3tseins. Frankfurt am Main: Peter Lang.
_ _ (1994). Animus-Psychologie. Frankfurt am Main: Peter Lang.
_ _ (t 995). "Ending Emancipation from History: Kafka's 'In the
Penal Colony'." Trans. by S. Giegerich. Sulfur: A Literary Quarterly of
the Whole Art 37 (Fall).
_ _ (1998). Ills the Soul Deep'> Entering and Following the Logical
Movement of Heraclitus' 'Fragment 45'." Spring 64.
_ _ (1999). 'The 'Patriarchal Neglect of the Feminine Principle'. A
Psychological Fallacy in Jungian Theory." Harvest: Journal for Jungian
Studies 45( 1).
_ _ (1999). The Soul's Logical Life: Towards a Rigorous Notion ofPsychology.
Second rev. edition. New York: Peter Lang.
Goldenberg, Naomi (t 975). "Archetypal Theory after jung." Spring
1975.
_ _ (1979). Changing of the Gods: Feminism and the End of Tradi-
tional Religion. Boston: Beacon Press.
_ _ (1985). "A Critique of 'Psyche' in the Work of James Hillman."
Anima 11(2).
_ _ (1993). Resurrecting- the Body: Feminism, Religion and Psychotherapy.
New York: Crossroad.
Griffin, David Ray (Ed.) (1989). Archetypal Process: Selfand Divine in White-
head, lung, andHillman. Evanston, IL: Northwestern Univ. Press.
Grimaldi-Craig, Sheila
_ _ ( 1993). "Dirty Harry" (Forrest Robinson's Love's StoryTold: A Life
of Henry A. Murray). Spring 54.
_ _ (1994). IIWhipping the Cthonic Woman." (Claire Douglas' Trans-
late This Darkness: The Life of Christiana Morgan). Spring 55.
_ _ (t 995). "I Want My Money Back" (Richard Noll's TheJung Cult).
Spring 57.
_ _ (1995). "l'm Not Looking For A Date" (Graham Parkes' Reaches
of Nietzsche's Psychology). Spring 58.
_ _ (1996). "Youthful Illusion" (Hayao Kawai's Buddhism and the Art of

Psychotherapy). Spring 60.
_ _ (1997). "Going Black" (Michael V. Adams' The Multicultural Imagi-
nation). Spring 61 .
_ _ (1998). "No Wayl" (Don Delillo's Underworld). Spring 62.
_ _ (1998). "Wolfgang's World" (Wolfgang Giegerich's The Soul's
Logical Life). Spring 64.
_ _ (1999). "Myths Not To Live By" (Robert Elwood's The Politics of
Myth: C. G. lung, Mircea Eliade and Joseph Campbell). Spring 65.
Grinnell, Robert (1970). "Reflections on the Archetype of Conscious-
ness: Personality and Psychological Faith." Spring 1970.
_ _ (1971). IIIn Praise of the 'Instinct for Unholiness': Intimations of
a Moral Archetype." Spring 1971.
_ _ (1973). Alchemy in a Modern Woman. Zurich: Spring Publications.
Guggenbiihl, Allan (1996). The Incredible Fascination of Violence: Dealing
With Aggression and Brutality Among Children. Trans. by Julia Hillman.
_ _ (1997). Men, Power, and Myths: The Questfor Male Identity. Trans. by
G. V. Hartman. New York: Continuum.
Guggenbuhl-Craig, Adolf (t 970). "Must Analysis Fail Through Its
Destructive Aspect," Spring 1970.
_ _ (1972). "Analytical Rigidity and Ritual." Spring 1972.
_ _ (1977). Marriage: Dead or Alive. Trans. by M. Stein. Zurich: Spring
Publications.
_ _ (1979). "The Archetype of the Invalid and the limits of Healing."
Spring 1979.
_ _ (t 991). The OldFool and the Corruption ofMyth. Trans. by D. Wilson.
Dallas: Spring Publications.
_ _ (1995). From the Wrong Side: A Paradoxical Approach to Psychology.
Commentary by S. Handel. Edited and trans. by G. V. Hartman.
_ _ (1971,2004). Power in the Helping Professions. Trans. by M. Gubitz.
Putnam, CT: Spring Publications.
_ _ ( 1999, 2004). The Emptied Soul: On the Nature ofthe Psychopath. Trans.
by G. V. Hartman. (Formerly Eros on Crutches). Putnam, CT: Spring
Publications.
Hall, James A. (t 985). "Differences between jung and Hillman." In Es-
says on lung and the Study of Religion, L. Martin and]. Lanham (Eds.).
Lanham, MD: Univ. Press of America.
Hall, Nor (1976). Mothers and Daughters. Minneapolis: Rusoff Books.

_ _ (1979). "The Goddess in the Consulting Room: A Jungian Per-
spective." Lady-Unique-Inclination-of-the-Night, Cycle 4 Autumn.
_ _ (1980). The Moon and the Virgin: Reflections on the Archetypal
Feminine. New York: HarperPerennial.
_ _ (1988). Those Women. Dallas: Spring Publications.
_ _ (1989). Broodmales. Dallas: Spring Publications.
_ _ (t 989). "Maenads. Mad Matrons and Meditative Maidens."
Sphinx 2.
_ _ (1992). "Changing the Subject: Behind the Scenes in Psycho-
therapy's Theatre." Sphinx 4.
_ _ (1995). "Behind the Scenes in Therapy." In Nourishing the Soul,
A. Snnpkinson. C. Sirnpkinson and R. Solari (Eds.). San Francisco:
Harper.
_ _ (1996). itA Collage that Spoke." Spring 59.
_ _ (1996). "Daughters of Memory." The Open Page, No.1 (january).
_ _ (1996). "Architecture of Intimacy." Spring 60.
_ _ (2001). "Vanishing Writing: Collaborative Text Development for
Non-Text-Based Theatre." The Open Page, No.6 (March).
Hampden-Turner, Charles (1981). Maps of the Mind (Map 1: Psyche and
Polycentrism: The View of James Hillman]. New York: MacMillan.
Harpur, Patrick (2002). The Philosopher's Secret Fire: A History ojthe Imagina-
tion. London: Penguin.
Hartman, Gary V. (1980). "Psychotherapy. An Attempt at Definition."
Spring t 980.
Hauke, Christopher (2000). lung and the Postmodern: The Interpretation oj
Realities. London: Routledge.
Hawkins, Ernest (1979). "On Migraine: From Dionysis to Freud." Drag-
onflies: Studies in Imaginal Psychology 1.
Higuchi, Kazuhiko (1997). "The Necessity of Beauty. The Death Poem:
Dying in Beauty." Psicologia dinamica, Nos. 2-3 (Maggio-Ottobre).
_ _ (2002). "Hiruman no jisatsuron" (Hillman's Suicide Theory).
Sohei Akiyama and Tokio Saitou (Eds.). lisatsu mondai no Q & A.
Tokyo: Shibun Do.
Hillman, James. See Part Three: Checklist.
Hough, Graham (1973). "Poetry and the Anima." Spring 1973.
Hoy, Daniel J. (1985). "Hillman/lung. Toward Bridging the Chasm of
Oppositions." Harvest: Journal for Jungian Studies 3 t .
Humbert, Elie (1971). "Active Imagination: Theory and Practice."

Spring 1971.
Kawai, Hayao (1988). The Japanese Psyche: Major Motifs in the Fairy Tales
of japan. Trans. by Hayao Kawai and Sachiko Reece. Dallas: Spring
Publications.
_ _ ( 1992). The Buddhist Priest Myoe: A LIfe ofDreams. Trans. and edited
by Mark Unno. Venice: Lapis Press.
_ _ (1995). Dreams, Myths andFairy Tales in Japan (Five Eranos Lectures).
Einsiedeln. Daimon Verlag.
_ _ (1996). Buddhism and the Art ofPsychotherapy. College Station: Texas
A&M Univ. Press.
Kearney, Michael (2000). A Place ofHealing. Oxford: Oxford Univ. Press.
Krdel. Mark and Susan Rowe-Leete (1988). The Meaning Of Illness.
London: Routledge.
Knudson, R. M. (2001). "Significant Dreams: Bizarre or Beautiful?"
Dreaming: Journal of the Association for the Study of Dreams 11(4).
_ _ and S. Minier (1999). "The Ongoing Significance of Significant
Dreams: The Case of the Bodiless Head." Dreaming: Journal of the As-
sociation for the Study of Dreams 9( 4).
Kugelmann, Robert (1983). The Windows of Soul: Psychological Physiol-
ogy of the Human Eye and Primary Glaucoma. Lewisburg, PA: Bucknell
Univ. Press.
Kugler, Paul K. (1978). "Image and Sound." Spring 1978.
_ _ (1979). "The Phonetic Imagination." Spring 1979.
_ _ (1983). "Buffalo's Inner City: A Conversation Between James
Hillman and Paul Kugler." Buffalo Arts Review 1 (Spring).
_ _ and James Hillman (1985). "The Autonomous Psyche." Spring
1985.
_ _ (1989). "The Alchemical Theatre: Notes from the Pantheatre
Laboratory at Malerargues." Spring 2.
_ _ (1990). "The Unconscious in a Postmodern Depth Psychology."
In K. Barnaby and P. Acierno (Eds.), 1990.
_ _ (1993). "The Subject of Dreams." Dreaming 3(2).
_____ (Ed.) (1995). Jungian Perspectives on Clinical Supervision.
_.__ (1997). "Psychic Imaging: A Bridge Between Subject and Object."
In Young-Eisendrath and Dawson (Eds.), 1997.
_ _ (1997). "Childhood Seduction: Material and Immaterial Facts."
In S. MarIan (Ed.), 1997.
_ _ (2002). The Alchemy of Discourse: Sound, Image and Psyche. Rev.

edition. Einsiedeln. Daimon Verlag.
_ _ (2002). "Psyche, Language and Biology." In Controversies inAnalyti-
cal Psychology, R. Withers (Ed.). London: Routledge.
Lambert, Kenneth (1984). "Reflections on a Critique of Hillman's
Approach to the Dream by W. A. Shelburne." Journal of Analytical
Psychology 29( 1).
Landry, Joseph (1995). "Archetypal Psychology and the Twelve-Step
Movement." Spring 58.
Lauter, Estella and Carol Schreier Rupprecht (Eds.) (t 985). Feminist
Archetypal Theory: Interdisciplinary Re-Visions ofJungian Thought. Knoxville:
Univ. of Tennessee Press.
Leveranz, John ( 1979). "The Sacred Disease." Dragonflies: Studies inImaginal
Psychology t.
Livernois, Jay (1989). "The Last Temptation and the Unknown Cod."
Spring 49.
_ _ (1995). "Aphrodite Goes to Haiti." Spring 57.
Loewe, Eva (t 998). Sofferenza e bellezza. Bergamo: Moretti & Vitali.
Lockhart, Russell A. (1977). "Cancer in Myth and Disease." Spring
1977.
_ _ (1978). "Words as Eggs." Dragonflies: Studies in Imaginal Psychologyl.
_ _ (1980). "Psyche in Hiding." Quadrant: The Journal of Contemporary
Jungian Thought 13.
_ _ et aI. (1982). Soul andMoney. (Proc. of the 8th IntI. Congress of
the Assoc. for Analytical Psychology, August 1980, San Francisco).
_ _ (J 983). Words as Eggs: Psyche in Language and Clinic. Dallas: Spring
Publications.
Lopez-Pedraza, Rafael (1971). "Responses and Contributions." Spring
1971.
_ _ (1977). Hermes andHis Children. Zurich: Spring Publications.
_ _ (1982). "Moon Madness - TItanic Love: A Meeting of Pathology
and Poetry." In J. Stroud and G. Thomas (Eds.), 1982.
_ _ (1990). Cultural Anxiety. Einsiedeln. Daimon Verlag.
_ _ (1991). "Picasso's Belle Epoque and Blue Period." In Paris 89:
Proc. of the Eleventh IntI. Congress for Analytical Psychology. Einsiedeln.
Daimon Verlag.
_ _ (1998). Anselm Kiefer. The Psychology of "After the Catastrophe."
New York: George 8raziller.
PART TWO: BIBLIOGRAPHY It 15
_ _ (2000). Dionysus in Exile: On the Repression of the Body and Emotion.

Wilmette, IL: Chiron Publications.
Lorenzi, Patrizia (2000). "Nel segno della lontananza. La donna e il
desiderio delI'altrove." In Anima. Un oscuro impulso interiore, F. Don-
francesco (Ed.). Bergamo: Moretti & Vitali.
Maclagan, David (1983). "Methodical Madness." Spring 1983.
_ _ (1999). "The Art of Madness and the Madness of Art." Raw
Vision 27.
_ _ (2001). Psychological Aesthetics: Painting, Feeling and Making Sense.
London: Jessica Kingsley.
Mahdi, Louise Carus, Steven Foster and Meredith Little (Eds.) (1987).
Betwixt and Between: Patterns of Masculine and Feminine Initiation. La Salle,
IL: Open Court.
Mann, Ulrich (1983). IIVom Fortleben antiker Cotter in der Seele.
Erwagungen zu einem neuen Buch von James Hillman: 'Pan und die
naturliche Angst: Uber die Notwendigkeit der Alptraurne flir die
Seele'." Analytische Psychologie 14.
MarIan, Stanton (1985). "The Wandering Uterus: Dream and the Path-
ologized Image." In K. Gibson, D. Lathrop, M. Stern (Eds.). 1991.
_ _ (Ed.) (1995). Saltand the Alchemical Soul: Three Essays. Woodstock,
CT: Spring Publications.
_ _ (1996). "Archetypal Psychology, Postmodernism and the Sym-
bolic Function." Methods: A Journal For Human Science 1996.
_ _ (Ed.) (1997). The Fire in the Stone: The Alchemy of Desire. Wilmette,
IL: Chiron Publications.
_ _ (1999). "The Metaphor of Light and its Deconstruction in jung's
Alchemical Vision." In R. Brooke (Ed.), 1999.
_ _ (2001). "The Metaphor of Light and Renewal in Taoist Alchemy
and jungian Analysis." Quadrant: The Journal of Contemporary Jungian
Thought 30(2) (Summer).
May, Josephine and Martin Groder (1989). "jungian Thought and
Dynamical Systems: A New Science of Archetypal Psychology."
Psychological Perspectives 20( 1).
McConeghey, Howard (1981). IIArt Education and Archetypal Psychol-
ogy." Spring 1981.
_ _ (2002). Art and Soul. Woodstock, CT: Spring Publications.
McNeely, Deldon Anne (1991). Animus Aeternus: Exploring the Inner Mas-
culine. Toronto: Inner City Books.
_ _ (1996). Mercury Rising: Wonun, Evil, and the Trickster Gods. Wood-
stock, CT: Spring Publications.
_ _ (1997). "The Case of Joan: An Archetypal Approach." In Young-
Eisendrath and Dawson (Eds.), 1997.
McNiff, Shaun (1992). Art asMedicine: Creating a Therapyof the Imagination.
Boston: Shambhala.
_ _ (1995). Earth Angels: Engaging the Sacred in Everyday Things. Boston:
Shambhala.
_ _ (1998). Art-Based Research. London: Jessica Kingsley.
_ _ (1998). Trust the Process: An Artist's Guide to Letting Go. Boston:
Shambhala.
Meade, Michael (1993). Men and the Water of Life. San Francisco: Harper.
Micklem, Niel (1974). -o- Hysteria: The Mythical Syndrome." Spring
1974.
_ _ (1979). "The Intolerable Image: The Mythic Background of
Psychosis." Spring 1979.
_ _ (1983). "Lightning Conduction and the Psychopathology of
Convulsion." Spring 1983.
_ _ (1996). The Nature of Hysteria. New York: Routledge.
Miller, David. L. (1972). "Polytheism and Archetypal Psychology."
louma! of the American Academy of Religion 40.
_ _ (1976). "Fairy Tale or Myth." Spring 1976.
_ _ (1977). "Images of Happy Ending." Eranos lahrbuch 44. Leiden.
E. J. Brill.
_ _ (t 981). "lmaginings No End." Eranos lahrbuch 46. Leiden. E. J.
Brill.
_ _ (1981). The New Polytheism (With an appendix "Psychology:
Monotheistic or Polytheistic>" by James Hillman). Dallas: Spring
Publications.
_ _ (1981). "Rhythms of Silenus in a Poetics of Christ." Eranos lahrbuch
47. Frankfurt: Insel Verlag.
_ _ (1981). "Between God and the Gods: Trinity." Eranos lahrbuch
_ _ (1982). "The Two Sandals of Christ: Descent into History and
into Hell." Eranos lahrbuch 50. Frankfurt: Insel Verlag.
_ _ (1984). "The Holy Ghost and the Grateful Dead." Eranos lahrbuch
_ _ (1988). "Through a Looking Glass: The World as Enigma." Eranos
lahrbuch 55. Frankfurt: Insel- Verlag.
_ _ (1990). "Prometheus, St. Peter, and the Rock: Identity and Dif-
ference in Modern Literature." Eranos Jahrbuch 57. Frankfurt: Insel
Verlag.
_ _ (1994). "The Fire is in the Mind." Spring 56.
_ _ (1999). "Nothing to Teach! No Way to Teach Itl Together with
the Obligation to Teach!" Soundings 82( 1-2). .
_ _ (2000). iliA Myth is as Good as a Smile!' The Mythology of a
Consumerist Culture." In D. Slattery and L. Corbett (Eds.), 2000.
Mogenson, Greg (1989). God is a Trauma: Vicarious Religion and Soul Making.
_ _ (1992). Greeting the Angels: An Imaginal View oj the Mourning Process.
Amityville, NY: Baywood.
_ _ (1994). "Children of Hell." Spring 55.
_____ (2003). The Dove in the Consulting Room. London: Brunner
Routledge.
Moore, Thomas (1978). "Musical Therapy." Spring 1978.
_ _ (1979). "Artemis and the Puer." In PuecPapers,]. Hillman (Ed.).
_ _ (1979). "Images in Asthma: Notes for a Study of Disease." Dragon-
flies: Studies in Imaginal Psychology 1.
_ _ (1980). "James Hillman: Psychology with Soul." Religious Studies
Review 6.
_ _ (1982). ThePlanets Within. Lewisburg, PA: Bucknell Univ. Press.
_ _ (1983). Rituals of the Imagination. Dallas: Pegasus Foundation.
_ _ (Ed.) (1989). A Blue Fire: Selected Writings of James Hillman. New
York: Harper & Row.
_ _ ( 1992). Care of the Soul: A Guide for Cultivating Depth and Sacredness in
Everyday Life. New York: HarperCollins.
_ _ (1994). Dark Eros: The Imagination of Sadism. Second rev. edition.
Afterword by the author and foreword by A. Guggenbiihl-Craig.
_ _ (1996). The Re-enchantment of Everyday Life. New York: Harper-
Collins.
_ _ (Ed.) (1997). TheEducation of the Heart: Readings and Sources for Care
of the Soul, Soul Mates, and TheRe-Enchantment ofEveryday Life. New York:
HarperCollins.
MoscateIlo, Clara and Antonio Antonelli (1986). "Da Heidegger a
Hillman. Verso una psicoterapia come narrazione e come poiesis."
Psichiatria e psicoterapia analitica 5.
t t8 / ARCHETYPAL PSYCHOLOGY
Mottana, Paolo (1998). "La controeducazione di James Hillman." In

L'anima e il selvatico, P. Mottana and N. Lucarelli (Eds.). Bergamo:
Moretti & Vitali.
_ _ (2000). Miti d'oggi neIl'educazione. Milano: Angeli.
Neack, L. and R. M. Knudson (1996). "Re-Irnagining the Sovereign
State: Beginning an Interdisciplinary Dialogue." Alternatives 21.
Neville, Bernie (1989). Educating Psyche: Imagination, Emotion and the Un-
conscious in Learning. Melbourne: Collins Dove.
_ _ (1992). "The Myths We Teach By." Australian Journal of Adult and
Community Education 32(3) (November).
_ _ (1992). "The Charm of Hermes: Hillman, I.yotard and the Post-
Modern Condition." Journal of Analytical Psychology (july).
_ _ (1993). "The Polytheistic Classroom." The International Journal of
Transpersonal Studies 12(2).
_ _ (1995). "Addressing Planetary Pathology." Psychotherapy in Aus-
tralia 6(2).
_ _ (1995). "Seeing Through the Postmodern Organization." Temenos
(Spring).
_ _ (1996). "Dealing With Postmodern Pathology." Futures 26( 10)
(December).
_ _ (1996). "Prometheus, the Technologist." The International Journal
of Transpersonal Studies 15(2) (December).
Newman, K. D. (1980). "Counter-Transference and Consciousness."
Spring 1980.
Nicholsen, Shierry Weber (2002). The Love of Nature and the End of the
World: The Unspoken Dimensions oj Environmental Concern. Cambridge,
MA: MIT Press.
Noel, Daniel C. (1974). "Veiled Kabir. C. G. jung's Phallic Self-Image."
Spring 1974.
_ _ (1986). Approaching Earth: A Search for the Mythic Significance of the
Space Age. New York: Amity House.
_ _ (1990). Paths to the Power of Myth: Joseph Campbell and the Study of
Religion. New York: Crossroad.
_ _ (1997). The Soul oj Western Shamanism: Western Fantasies, Imaginal
Realities. New York: Continuum.
Odajnyk, V.W. (1984). "The Psychologist as Artist: The Imaginal
World of James Hillman." Quadrant: The Journal of Contemporary
Jungian Thought 17( 1).
Ogilvy, James (1977). Many-Dimensional Man: Decentralizing Self, Society

and the Sacred. New York: Oxford Univ. Press.
Olivier, Richard (2001). Inspirational Leadership: Henry Vand the Muse ofFire.
London: Spiro Press.
Pardo, Enrique (t 984). "Dis-Membering Dionysus: Image and Theatre."
Intro. by Ch. Boer. Spring 1984. ~
_ _ (1988). "The Theatres of Boredom and Depression: Two Gate-
ways to Imagination." Spring 1988.
_ _ (1988). "Archetypal Riddles/Baroque Solutions." Sphinx 3.
_ _ (1989). "Pan's 'Theatre of the World': Notes on 'Object-Meta-
phore'." Spring 49.
_ _ (1989). "Dionysos. A Tragic Putrefactio and a Baroque Solution."
Sphinx 2.
_ _ (1990). "Inspiration, Eros and Error: Failure in 'The Alchemical
Theatre'." Sphinx 3.
_ _ (1998). "The Angel's Hideout: Between Dance and Theatre."
Performance Research 3(2).
Paris, Ginette (1986). Pagan Meditations: The Worlds of Aphrodite, Artenlis,
and Hestia. Trans. by G. Moore. Dallas: Spring Publications.
_ _ (1989). "Dionysos. Theater and Therapy." Sphinx 1.
_ _ (1990). Pagan Grace: Dionysos, Hermes, and Goddess Memory in Daily
Life. Trans. by J. Mott. Dallas: Spring Publications.
_ _ (1992). The Sacrament ofAbortion. Trans. by J. Mott. Dallas: Spring
Publications.
_"_ _ (1996). "If You Invite the Gods to your Marriage." Spring 60.
_ _ (1996). "Psychotherapy at the End of the Twentieth Century."
Sphinx 7.
_ _ (1997). "Everyday Epiphanies." In P. Clarkson (Ed.), 1997.
_ _ (1998). "Broken Promises." Spring 64.
_ _ (1998). "A Conversation Between Ginette Paris and James
Hillman on Ecology." The Salt Journal 1 (june/july).
_ _ (1998). "Cinette Paris interviews James Hillman on Rituals."
The Salt Journal t (April/May).
_ _ (2000). "Mythology of Marriage." In D. Slattery and L. Corbett
(Eds.),2000.
_ _ (2002). "Hillman-Ciegerich. What Is Going On?" Keynote address,
IntI. Symposium of Archetypal Psychology, Univ. of Cal. at Santa Bar-
bara, Aug.-Sept., 2000. In D. Slattery and L. Corbett (Eds.), 2002.
Parkes, Graham (1994). Composing the Soul: Reaches ofNietzsche's Psychology.

Chicago: Univ. of Chicago Press.
Perez, Luciano (1998). "Aspetti demonici del Se." Anima 1998.
_ _ (1999). "Lespressione dei sentirnenti." I Quaderni di Yseos 1999.
_ _ (1999). IIII giardino dell'alchimia 0 fa cllnica sognata." In I territor;
dell'alchimia, R. Ortoleva e f Testa (Eds.). Bergamo: Moretti & Vitali.
_ _ (2000). "l.ornbra e it sacra." I Quaderni di Yseos 2000.
_ _ (2001). "Geografie e topografie reali, immaginarie e imrnaginali."
I Quaderni di Yseos 2001.
Perlman, Michael (1988). Imaginal Memory and the Place of Hiroshima.
Albany, NY: SU.NY Press.
_ _ ( 1994). The Power of Trees: The Reforesting of the Soul. Dallas: Spring
Publications.
_ _ (1995). Hiroshima Forever: The Ecology ofMourning. Banytown, NY:
Barrytown Ltd. for Station Hill Arts.
Ponce, Charles (t 983). Papers Towards a Radical Metaphysics: Alchemy.
Berkeley: North Atlantic Books.
_ _ (1988). Working the Soul: Reflections on Jungian Psychology. Berkeley:
North Atlantic Books.
_ _ (t 990). The Archetype of the Unconscious and the Transfiguration of
Therapy: Reflections on Jungian Psychology. Berkeley: North Atlantic
Books.
Popovic, Velirnir B. (1988). "Archetypal Psychology." Delo XXXIV.
_ _ (1991). "Ascetic Body-Lustful Soul: An Archetypal Approach to
the Psychology of Anorexia Nervosa." Harvest 57.
_ _ (1992). "Psyche, Mythos and Pathos." Ethnopsychology Today (ed.
B.Jovanovic), Beograd: Tree: Milenijum.
_ _ (2000). "Why Imagi nal Pathology>" Anthropology ojIllness and Health
(eds. M. Djuric-Srejic and C. Hadzif-likolic). Beograd Zelnid.
Quintaes, Marcus (1997).110 dia em que Caetano convidou urn homem
a subir ao palco: Reflexoes em Psicologia Arquetfpica." In 0 masculino
em questao. Editora Vozes. Rio di Janeiro: Petropolis.
_ _ Internet articles (http.z/www.rubedo.psc.br). "Eros, Nous e
Ananke. Reflexoes sobre imagens da Alma" (1997); 110 dia em que
Caetano convidou urn homem a subir ao palco" (1998); 0 Amar- II
elecimento de urn analista. Propostas para uma psicologia da Rubedo"

(1999); "Psicologia Arquetfpica. Uma questao de estilo" (2000);
"Por uma psicologia com Alma e Beleza" (2000); "Alquirnia das
Palavras. jung, Hillman e Manoel de Barros" (2001).
Richards, Stanley (1996). The Golden Apples of Venus: Essays in Arche-

typal Psychology. Christchurch, New Zealand: Assoc. for Analytical
Psychology.
_ _ (1998). Many Places of the Soul: An Introduction to Archetypal Psychol-
ogy. Third edition. Christchurch, New Zealand: Assoc. for Analytical
Psychology.
Romanyshyn, Robert (1978). "Psychological Language and the Voice
of Things" (I and II). Dragonflies: Studies in Imaginal Psychology 1.
_ _ (1980). "Looking at the Light: Reflections of the Mutable Body."
Dragonflies: Studies in Imaginal Psychology 2( 1).
_ _ (1982). Psychological Life: From Science to Metaphor. Austin: Univ.
of Texas Press.
_ _ (1987). "Depression and the American Dream: The Struggle
with Home." In Pathologies of the Modern Self, D. M. Levin (Ed.). New
York: New York Univ. Press.
_ _ (1987). "Mirroring as Metaphor of Psychological Life." In Self
and Identity: Psychosocial Perspectives, K. M. Yardley and T. M. Honess
(Eds.). New York: John Wiley.
_ _ (1989). Technology as Symptom and Dream. London: Routledge.
_ _ ( 1990). "Technology and Homecoming: Wilderness as Landscape
of Soul." In Jung in the Context of Southern Africa, G. S. Saayman (Ed.).
Boston: SICO Press.
_ _ (1996). "Starry Nights, Sexual Love and the Rhythms of the
Soul." Sphinx 7.
_ _ (1997). "Egos, Angels and the Colors of Nature." Alexandria 4.
_ _ (t 999). The Soul In Grief: Love, Death and Transformation. Berkeley:
North Atlantic Press.
_ _ (2001). Mirror and Metaphor: Images and Stories of Psychological Life.
Pittsburgh: Trivium Publications.
_ _ (2002). Ways of the Heart: Essays Toward an Imaginal Psychology.
Pittsburgh: Trivium Publications.
Rossi, Ernest Lawrence (1987). "Perspectives. The New Archetypal
Psychology." Psychological Perspectives 18(2).
Rupprecht, Carol Schreier (1997). "Archetypal Theory and Criticism."
In The Johns Hopkins Guide to Literary Theory andCriticism, M. Groden and
M. Kreiswirth (Eds.). Baltimore: John's Hopkins Univ. Press.
Sacco, Daniela (2002). "Le trame intrecciate di Mnemosyne: jung,
Warburg e Hillman in dialogo." In Anima. Un remota presente,
E Donfrancesco (Ed.). Bergamo: Moretti & Vitali.
Samuels, Andrew (1985). lung and the Post-lungians. London: Routledge

and Kegan Paul.
_ _ (1989). "Response to James Hillman's 'Yellowing of the Work.'"
In Proc. of the 11 th IntI. Congress for Analytical Psychology, Paris 1989, M.
A. Mattoon (Ed.). Zurich: Daimon Verlag.
Sardello, Robert J. (t 975). "Hermeneutical Reading: An Approach to
the Classic Texts of Psychology." In Duquesne Studies inPhenomenological
Psychology Vol. II, A. Giorgi, C. Fischer, E. Murray (Eds.). Pittsburgh:
Duquesne Univ. Press.
_ _ (1978). "Ensouling Language." Dragonflies: Studies in Imaginal
Psychology 1.
_ _ (1978). /IAn Empirical-Phenomenological Study of Fantasy."
Psychocultural Review 2.
_ _ (1979). Educating with Soul. Pamphlet, Center for Civic Leader-
ship, Univ. of Dallas.
_ _ (1980). "Beauty and Violence: The Play of Imagination in the
World." Dragonflies: Studies in Imaginal Psychology 2.
_"__ (1980). "The Mythos of Medicine." In Medicine and Literature, Vol. 1:
Towards a New Discipline, K. Rabuzzi (Ed.). Baltimore: Johns Hop-
kins Univ. Press.
_ _ (1983). "On Seeing Through the World." Spring 1983.
_ _ (1984) "Taking the Side of Things: Notes on Psychological
Activism." Spring 1984.
_ _ (1985). "Saving the Things or How to Avoid the Bomb." Spring
1985.
_ _ (1992). Facing the World with Soul: The Reimagination of Modern Life.
Hudson, NY: Lindisfarne Press.
_ _ (1995). Love and the Soul: Creating a Future for Earth. New York:
HarperCollins.
_ _ (2001). Freeing the Soul from Fear. New York: Riverhead.
_ _ (2002). The Power of Soul: Living the Twelve Virtues. Charlottesville,
VA: Hampton Roads.
_ _ and Gail Thomas (Eds.) (1986). Stirrings of Culture. Dallas: Dallas
Institute Publications.
_ _ and Randolph Severson (Eds.) (1983). Money and the Soul of the
World. Dallas: Dallas Institute Publications.
Schenk, Ronald (1992). The Soul of Beauty: A Psychological Investigation of
Appearance. Lewisburg, PA: Bucknell Univ. Press.
_ _ (2001). Dark Light: The Appearance of Death in Everyday Life. Albany,

NY: SUNY Press.
_ _ (2001 ). TheSunken Quest, the Wasted Fisher, the Pregnant Fish: Postmodem
Reflections on Depth Psychology. Wilmette, IL: Chiron Press.
Schwartz-Salant, Nathan (1992). "Anima and Animus in lung's Alchemi-
cal Mirror." In Gender and Soul in Psychotherapy, Schwartz-Salant and
M. Stein (Eds.). Wilmette, IL: Chiron Press.
Scott, Charles E. (1980). "On Hillman and Calvin." Soundings 63.
Sells, Benjamin (1994). The Soul of the Law. Rockport, MA: Element.
_ _ (t 999). Order in the Courf: Crafting a More Just World in Lawless Times.
Boston: Element.
_ _ (Ed.) (2000). Working with Images: The Theoretical Base of Archetypal
Psychology. Woodstock, CT: Spring Publications.
Severson, Randolph (1978). "Titans Under Glass: A Recipe for the
Recovery of Psychological Jargon." Dragonflies: Studies in Imaginal
Psychology 1.
_ _ (1979). "Puer's Wounded Wing: Reflections on the Psychol-
ogy of Skin Disease." In Puer Papers, J. Hillman (Ed.). Dallas: Spring
Publications.
Shelburne, W. A. (1984). itA Critique of James Hillman's Approach to
the Dream." Journal of AnalyticalPsychology 29( 1).
Shunk, Gary and Virginia Taylor (t 997). "Conference. Character, Fate
and Destiny - Authentic Threads in Life." Round Table Review 4(3).
Simmer, Stephen (1981). "The Academy of the Dead: On Boredom,
Writer's Block, Footnotes and Deadlines." Spring t 981.
Sipiora, Michael P. (1981). "A Soul's Journey: Camus, Tuberculosis, and
Aphrodite." Spring 1981.
_ _ (t 999). "The Anima Mundi and the Fourfold: Hillman and Hei-
1I
degger on the 'ldea' of the World. In R. Brooke (Ed.), t 999.
Slattery, Dennis Patrick (1983). lipan, Myth and Fantasy in Dostoevsky's
The Idiot." Canadian-American Slavic Studies t 7( 3) Fall.
_ _ (1984). The Idiot: Dostoevsky's Fantastic Prince. New York: Peter
Lang.
_ _ (1993). "The Narrative Play of Memory in Epic." In The Epic
Cosmos, L. Allums (Ed.), 2000. Dallas: Dallas Institute Publications.
_ _ (1999). "Seized by the Muse: Dostoevsky's Convulsive Poetics
in The Idiot." Literature and Medicine Issue: Writers With Chronic Illness
18(1).
t 24/ ARCHETYPAL PSYCHOLOGY
_ _ (2000). "Psyche's Silent Muse: Desert and Wilderness."

In D. Slattery and L. Corbett (Eds.), 2000.
_ _ (2000). The Wounded Body: Remembering the Markings ofFlesh. Albany,
NY: SUNY Press.
_"__ (2002). "Narcissus, Echo and Irony's Resonance." In D. Slattery
and L. Corbett (Eds.), 2002.
_ _ and Lionel Corbett (Eds.) (2000). Depth Psychology: Meditations in
the Field. Einsiedeln: Daimon Verlag.
_ _ and Lionel Corbett (Eds.) (2002). Psychology atthe Threshold: Selected
Papers. Carpinteria: Pacifica Publications.
Smith, Evans Lansing (1995). Ricorso and Revelation: An Archetypal Poetics
ofModernism. Columbia, SC: Camden House.
Stamper, Mary (1996). "Can Therapy be an Addiction?" Round Table
Review 3(3).
Stein, Murray (1973). liThe Devouring Father." In P. Berry (Ed.),
1990.
_ _ (1973). "Hephaistos A Pattern of Introversion." Spring 1973.
_ _ (1976). "On Narcissus." Spring 1976.
_ _ (1977)."Hera. Bound and Unbound." Spring 1977.
_ _ (1978)."On jealousy." Psychological Perspectives 1978.
_ _ and john Hollwitz (Eds.) (t 994). Psyche and Sports. Wilmette, IL:
Chiron Publications.
_ _ (2004). In Midlife. Putnam, CT: Spring Publications.
Stein, Robert (1976). "Body and Psyche: An Archetypal View of Psy-
chosomatic Phenomena." Spring 1976.
_ _ (1981). "Coupling/Uncoupling. Reflections of the Evolution of
the Marriage Archetype." Spring 1981.
_ _ (1998). The Betrayal of the Soul in Psychotherapy. Forward by J. R.
HauIe. Woodstock, CT: Spring journal Books. (Originally published
as: Incest and Human Love. New York: Third Press, 1973).
Stevens, Anthony (1998). Ariadnes Clue: A Guide to the Symbols ofHumankind.
Princeton Univ. Press.
Stoknes, Per Espen (1993). "Intervju med James Hillman: Hvalfangst,
teknologi og psykologisk aktivisme." Impuls: Tidsskrift for Psykologi
47(2), Oslo.
_ _ (1995) "Arketypisk Natur - Hillman og Stoknes, to ekopsykolo-
ger i samtale." Flux 11, Oslo.
_ _ (1996). Sjelens Landskap: Refleksjoner over Natur og Myter. Oslo: ]. W
Cappelens Forlag.
Stroppa , Carla (1991). "La credenza dimenticata." In AA. VV, Ricardo

del presente. Bergamo: Moretti & Vitali.
_ _ (1999). "Verso la forma." In I territor; dell'alchimia, R. Ortoleva and
F. Testa (Eds.). Bergamo: Moretti & Vitali.
_ _ (1999). "Sentieri della nostalgia." Anima 1999.
_ _ (2001). /lCOSt vicino COSt lontano. Scrittura e psicoanalisi." In
Anima. Per nascosti sentieri, F. Donfrancesco (Ed.). Bergamo: Moretti
& Vitale.
Stroud, Joanne H. (1994). The Bonding of Will and Desire. New York:
Continuum.
_ _ (Ed.) (1995). The Olympians. Dallas: Dallas Institute Publications.
_ _ and Gail Thomas (Eds.) (1982). Images of the Untouched. Dallas:
Dallas Institute Publications.
Solie, Pierre (1980). Psychanalyse etImaginal. Paris: Imago.
Sugg, Richard P. (1992). Jungian Literary Criticism. Evanston, IL: North-
western Univ. Press.
Tacey, David (1998). "Twisting and Turning with James Hillman" In
Post-Jungians Today, A. Casement (Ed.). London: Routledge.
_ _ (2001). Jung and the New Age. Philadelphia: Brunner-Routledge.
Tatham, Peter (1992). The Making of Maleness. London: Karnac Books.
Te Paske, Bradley (t 982). Rape andRitual. A Psychological Study. Toronto:
Inner City Books.
Thomas, Gail (Ed.) (1983). The City as Dwelling: Walking, Sitting, Shaping.
Dallas: Dallas Institute Publications.
_ _ (Ed.) (1993). Pegasus. Dallas: Dallas Institute Publications.
_ _ (Ed.) (1994). TheMuses. Dallas: Dallas Institute Publications.
Tibaldi, Marta (2000). "ln forma narrativa. La scrittura autobiografica
dell'anima." In Anima. Un oscuro impulso interiore, F. Donfrancesco (Ed.).
Bergamo: Moretti & Vitali.
_ _ (2001). "La passione narrativa. Appunti per una cura immaginale."
In Anima. Per nascosti sentieri, F. Donfrancesco (Ed.). Bergamo: Moretti
& Vitali.
Vedfelt, Ole (1999). The Dimensions of Dreams: The Nature, Function, and
Interpretation of Dreams from Freud and lung to Boss, Perls and REM - A
Comprehensive Sourcebook. New York: Fromm.
Vitale, Augusto (1990). "Saturn. The Transformation of the Father." In
P. Berry (Ed.), t 990.
de Voogd, Stephanie (1977). "C. G. lung: Psychologist of the Future,
'Philosopher' of the Past." Spring 1977.
_ _ (1984). "Fantasy vs. Fiction: lung's Kantianism Appraised."

In lung in Modern Perspective, R. K. Papadopoulous, G .S. Saayman
(Eds.). Hounslow, England: Wildwood House.
Vogt, Gregory Max (1991). Return to Father: Archetypal Dimensions of the
Patriarch. Dallas: Spring Publications.
Walker, Steven (1994). lung and the lunqiaw: on Myth. London: Rout-
ledge.
Wallace, James A. (t 995). Imaginal Preaching: An Archetypal Perspective.
New York: Paulist Press.
Watkins, Mary M. (1976). Waking Dreams. New York: Harper & Row.
_ _ (1981). IISix Approaches to the Image in Art Therapy." Spring
198 t.
_ _ (1986). Invisible Guests. Woodstock, CT: Spring Publications.
_ _ (1987). "In Dreams Begin Responsibilities: Moral Imagination
and Peace Action." In V. Andrews et al. (Eds.), 1987.
_ _ (1990). "Mother and Child: Some Teachings of Desire." In P.
Berry (Ed.), 1990.
_ _ (1992) "From Individualism to the Interdependent Self: Changing
Paradigms in Psychotherapy." Psychological Perspectives 27.
_ _ (1999). "Depth Psychology and the Liberation of Being." In R.
Brooke (Ed.), t 999.
_ _ (2000). "Seeding Liberation: A Dialogue Between Depth Psy-
chology and Liberation Psychology." In D. Slattery and L. Corbett
(Eds.), 2000.
_ _ with Helene Lorenz (2002). "Individuation, Seeing-through, and
Liberation: Depth Psychology and Culture." Quadrant.
_ _ with Helene Lorenz (2002). "Silenced Knowings, Forgotten
Springs: Paths to Healing in the Wake of Colonialism." Journal of
Radical Psychology (online journal).
Whan, Michael (t 978). 1II0 0 n Juan,' Trickster, and Hermeneutic Un-
derstanding." Spring 1978.
_ _ (1980). "Hermetic Silence and Psychotherapy." Harvest: Journal
for Jungian Studies 26.
_ _ (1987). "On the Nature of Practice." Spring 1987
_ _ (t 987) "Chiron's Wound: Some Reflections on the Wounded-
Healer." In Archetypal Processes inPsychotherapy, N. Schwatz-Salant and
M. Stein (Eds.). Wilmette, IL: Chiron.
_ _ (t 987-88). "Self-Knowledge, Ethos and Depth Psychology."
Harvest: Journal for Jungian Studies 33.
_ _ (1994). "Archaic Mind and Modernist Consciousness." Spring 56.

_ _ (1999). "Registering Psychotherapy as an Institutional Neurosis:
or, Compounding the Estrangement Between Soul and World." Eu-
ropean Journal of Psychotherapy, Counseling andHealth 2 (3).
Winquist, Charles (198 t). IJThe Epistemology of Darkness." Journal of
the American Academy of Religion 49. .
Young-Eisendrath, Polly and Terence Dawson (Eds.) (1997). The Cam-
bridge Companion to Jung. New York: Cambridge Univ. Press.
Zabriskie, Beverley (1995). "Exiles and Orphans: jung, Paracelsus, and
the Healing Images of Alchemy." Quadrant 26( 1 & 2).
_ _ (1996). "Fermentation in Alchemical Practice." In Proc. of the 13th
Intl. Congress forAnalytical Psychology, Zurich, 1995, M. A. Mattoon (Ed.).
Zelensky, Valery (1996). "Slovo 0 Hillman'e - 'sozidatele dushi." (The
Word about Hillman - "Soul-maker."). Preface to Archetipicheskaya
Psichologija. St. Petersburg: BSK.
_ _ (1999) "Dzheims Hillman i Archetipicheskaya Psichologija"
Games Hillman and Archetypal Psychology). Novaja Vesna 1.
_ _ (2001) "Dzheims Hillman i psichoanaliticheskaja tradizija"
Games Hillman and the Psychoanalytical Tradition: Beyond the
Unconscious). Novaja Vesna 2-3.
_ _ (2003) "Dzheims Hillman v zerkale Archetipicheskoj Psi-
chologiji. Vstupitelnaja'' Games Hillman in the Mirror of Arche-
typal Psychology. Introduction). In The Collected Works ofJames Hillman
Vol. 1, V. Zelensky (Ed. and trans.). Moscow: COGITO.
Ziegler, Alfred J. (1976). "Rousseauian Optimism, Natural Distress and
Dream Research." Spring 1976.
_ _ (1979). "Rheumatics and Stoics." Spring 1979.
_ _ (1980). Archetypal Medicine. Trans. by G. V. Hartman, addenda
trans. by W. Barscht and C. Landry. Dallas: Spring Publications.
_ _ (t 982). "On Pain and Punishment." Spring 1982.
_ _ (1983). Wirklichkeitswahn: Die Menschheit aufder Flucht von sich selbst.
Zurich: Schweizer Spiegel Verlag.
_ _ (1987). Bilder finer Schattenmedizin. Zurich: Schweizer Spiegel Verlag.
_ _ (t 988). "Morbistic Rituals." In The Meaning ofIllness, M. Kidel and
S. Rowe-Leete (Eds.). London: Routledge.
Zoja, Luigi (1985). Nascere non basta. Milano: Cortina.
_ _ (1995). Growth and Guilt: Psychology and the Limits of Development.
London: Routledge.
_ _ (1998). "Analysis and Tragedy." In Post-Jungians Today, A. Case-

ment (Ed.). London: Routledge.
_ _ (1999). Coltivare l'anima. Bergamo: Moretti & Vitali.
_ _ (2000). Drugs, Addiction and Initiation: The Modern Search for Ritual.
_ _ (2000). It qesu: diEttore. Preistoria, storia escomparsa del padre. Torino:
Bollati Boringhieri.
_ _ (2001). "Lanirna senza tragedia neI secolo dell'analisi." In Anima.
Per nascosti sentieri, F. Donfrancesco (Ed.). Bergamo: Moretti & Vitali.
_ _ (2002). The Father: Historical, Psychological and Cultural Perspectives.
Trans. by H. Martin. New York: Brunner Mazel.
_ _ and D. Williams (Eds.) (2002). Jungian Reflections on September i L
A Global Nightmare. Einsiedeln. Daimon.
C. Films, Plays, Performances and Festivals

Archetypal psychology has been of particular interest to artists in many
media.We have not attempted to catalogue the fine arts in their entirety
but offer this provisional list of relevant works.
Jarman, Derek (t 986). Caravaqq,«. 93 min. Zeitgeist Films, Ltd.

"In the retrospective of his work at the Barbican, there was a glass
cabinet with the books Derek most admired and read. The Myth of
Analysis was one of them. There are lines of dialogue in the script
of his movie 'Caravaggio' which are taken verbatim straight from
Hillman. I don't think too many people know this" (Mark Kidel).
Kidel, Mark (1989). New York: The Secret African City. 60-minute film for
BBC2's Arena, exploring the multifaceted presence of African culture
in New York with Robert Farris Thompson, Professor of Art History
at Yale University.
_ _ (1991). Derek Jarman: A Portrait. 60-minute portrait for ·BBC2's
Arena, looking at Jarman's life and work as a painter, writer and
film-maker.
_ _ (1993). The Heart Has Reasons. An essay about heart disease and
the symbolism of the heart. With contributions from James Hillman
and Ginette Paris. 52 minutes.
_ _ (1994). The Architecture of the Imagination. A series of six 30-minute
films about the symbolism of doors, windows, staircases, bridges,
and towers. With James Hillman. BBC-2.
_ _ (1994). Kind ofBlue. An essay on melancholia. 52 min. With James

Hillman. Best Film, Royal Television Society Award.
Olivier, Richard and Mark Rylance - Mythodrama Performance Work-
shops:
_ _ (1995). Ambition, Intuition and Violence in Macbeth. Greenwich
Theatre, London.
_ _ (1997). The Muse of Fire - Imagination and Inspiration in Henry V.
Globe Theatre, London.
_ _ (1998). Star Cross'd Lovers; Shakespeare and Astrology. With James
Hillman and Laurence Hillman, Globe Theatre, London.
_ _ (1999). Power, Politics and Honour in Julius Caesar. Globe Theatre,
London.
_ _ (2000). Managing the Edge of Chaos - Leadership Lessonsfrom Hamlet.
With Nicholas Janni, Globe Theatre and Cranfield School of
Management.
_ _ (200 l ). The Art of Leading Change - with The Tempest. With Peter
Hawkins, Globe Theatre and Cranfield School of Management.
Pardo, Enrique - Performances:
_ _ (t 98 t). Calling for Pan. Conceived and performed by Enrique
Pardo. Based on TheHomeric Hymns (Charles Boer trans.).
_ _ (1984). Poesis. Directed by Enrique Pardo, based on poems by
Wallace Stevens, produced and directed by Pan theatre and Roy Hart
Theatre, France.
_ _ (1985). Demeter. Based on The Homeric Hymns (Charles Boer trans.),
conceived by Enrique Pardo, directed by Vicente Fuentes, performed
by Liza Mayer and Saule Ryan.
_ _ (1986). Hercules: Twelve Baroque Labours. Written and directed with
Francois Didier, performed by Enrique Pardo.
_ _ (1994). Ovid's Last Temptation. Based on Charles Boer's translation
of Ovid's Metamorphoses. Directed by Enrique Pardo.
_ _ (1998). Jason and Medea: Postmortem. Conceived and directed by
Enrique Pardo, written in collaboration with Francesco Scarpelli.
Produced and performed by Mirnandirose Ensemble, Milan.
_ _ (1999). Greed: The Bacchae Project. Conceived and directed by
Enrique Pardo, written by Aida Croal, produced and performed by
Local t 16 Ensemble, NY.
_ _ (2001). Pandora's Box. Conceived and directed by Enrique Pardo,
written by Nick Hobbs, produced and performed by Pantheatre
UK, London.
Pardo, Enrique - Myth and Theatre Festivals:

_ _ (1987). Tragedy at the Roy Hart Centre, France.
_ _ (1989). The Alchemical Theatre at the Roy Hart Centre, France.
_ _ (1991). The Greed of Dionysos at La Chartreuse de Villeneuve lez
Avignon, France.
_ _ (t 993). Aphrodite at La Chartreuse de Villeneuve lez Avignon,
France.
_ _ (t 995). Magic at La Chartreuse de Villeneuve lez Avignon,
France.
_ _ (1997). The Enemy at La Chartreuse de Villeneuve lez Avignon,
France.
_ _ (t 999). Hermes: Quick, Cool and Crooked at Le Petit Theatre du Vieux
Carre, New Orleans, Louisiana.
_ _ (2000). Gossip at The Garter Lane Arts Centre, Waterford,
Ireland.
_ _ (200 t). Jealousy at Loyola and Tulane Universities, New Orleans,
LA.
Zimmerman, Mary (2001). Metamorphoses. Circle in the Square Theatre,
New York.
D. Dissertations and Theses

A list of theses and dissertations by students at the Pacifica Graduate
Institute can be accessed through their website.
Adkins, Camille (1984). In Adam's Room: Incarnation of the Divine Image in

"Paradis: Lost" and "Jerusalem." Texas Christian Univ.
Becker, Scott Harrison (1995). Remembering the Dead: a Narrative Approach
to Mourning. Miami Univ.
Bernardi, Carlos (1995). Senso (ntimo: Ponica ePsicologia, de Fernando Pessoa
a James Hillman. Universidade Federal do Rio de Janeiro.
Berry-Hillman, Patricia (1984). Jung's Early Psychiatric Writing: the Emergence
oj a Psychopoetics. Univ. of Dallas.
Boardman, Liliane Marie Therese ( 1999). In Favor ofanArchetypal Sensitivity.
Pacifica Graduate Institute.
Bresciani, Jeanne (2000). Myth and Image in the Dance of Isadora Duncan.
New York Univ.
Brown, William Lansing (t 994). The Muteness of Humanity: Ineffability
and Identity in Melville's "Mardi," "Moby Dick" and "Pierre." City Univ. of
New York.
Caldwell, joni (1989). Toward a Psychology of the Spirit: an Analysis of the

Spirit in the Works of lung and Hillman. Braniff Graduate School of the
Univ. of Dallas.
Campbell, Azarm (1997). "Eye ofthe Heart": Mazdaism, Ancestor ofArchetypal
Psychology. Pacifica Graduate Institute.
Chilson, Douglas Alan (1980). Psychological Dimensions ofInterpretation: An
Archetypal Approach. Braniff Graduate School of the Univ. of Dallas.
Cleary, Rosemary Joan (1990). Haunting Households, Heidegger and Holy
Ghosts: A Psychology of the Family within the Economy of Culture. Univ. of
Dallas.
Coleman, Rene (2002). Finding Grace. Pacifica Graduate Institute.
Coppin, Joseph Edward (1996). Erotic Dialogues: Language in the Practice of
Archetypal Psychotherapy. Pacifica Graduate Institute.
Corcoran, Donald Sister (1989). The Spiritual Guide: Midwife of the Higher
Self. Fordham Univ.
Coster, Peter H. (1983). Christian Soul-making: An Approach to Pastoral
Counseling Based on a Theory of Imagination. (M.A.) Pacific School of
Religion.
Currier, Mary (1997). The Myth ojthe World Soul: Moving Toward anEcologi-
cal Psychology. (M.L.S.) Regis Univ., Denver.
De Ninno, Alessia (2002). Retorica eRetoriche diJames Hillman. Universita
di Bologna.
Douglass, Mary Elizabeth Canterna (1997). When her Mother Dies: An
AdultDaughter's Perspective. Pacifica Graduate Institute.
Duffy, Patricia (1998). Women Who Settle for Mo~e: Passionate Possibilities.
The Union Institute.
Fell, Annabelle Elizabeth (1997). Soul-making in the Writing of Percy Bysse
Shelley. (M.A.) Univ. of Western Ontario, Canada.
Field, Peggy (1995). Animating the Learning Organization: An Archetypal Ap-
proach to Unleashing Imagination. The Union Institute.
Fisher, Joseph E. (1997). Soul Psychology: Creative Applications for the Treat-
ment ofDepression inthe Inner City. Widener Univ. Institute for Graduate
Clinical Psychology.
Foin, Catherine Anne (1980). A Phenomenological Studyofthe Nature ofPlay
in Schizophrenia. California Institute of Integral Studies.
Fonda, Marc V. ( 1996). Examining the New Polytheism: A Critical Assessment of
the Concepts of Selfand Gender Archetypal Psychology. Univ. of Ottawa.
Frusciante, Denise Marie (2000). Wallace Stevens: Tale Teller of the Soul.
(M.A.) Florida Atlantic Univ.
Giles, Cynthia Elizabeth (1983). Archetypal Analysis: An Interdisciplinary

Approach to Cultural Criticism. Univ. of Texas at Dallas.
Gouldthorpe, John G. (1990). Bundles oj Truth: Sorting-Out Archetypal
Psychology. (M.A.) Sonoma State Univ.
Hathaway, Elisabeth Harris (2000). Psyche's Virtual Reality: A Psychological
Exploration ojSelf-doubt in the Experience andStructure oj the Postmodern Self.
Haynes, Wendy Lynne (1998). TheTheatre as ContainerJor Personal Narrative
and. the Psychotherapeutic Process. Pacifica Graduate Institute.
Heekin, Kathryn Cornett (1995). The Role ojNarrative, Image andDialogue
in Multi-cultural Psychotherapy. Chicago School oj ProJ. Psychology.
Heller, Vera (1994). Death andRebirth in the Creative Process: Applications in
Art Therapy. Concordia Univ. (Canada).
Hill, A. David (1996). Soul's Body: An Imaginal Re-viewing ofMorphic Fields
andMorphic Resonance. Pacifica Graduate Institute.
Hill, Joan Leonard (1998). In Saturn's Shadow: An Archetypal Perspective on
Optimal Aging. Pacifica Graduate Institute.
Hilt, Samuel (1995). Animating Images. The Union Institute.
Hirschboeck, Paula (1992). Soul Making Women: A Philosophical Exploration
of Imaginal Feminisms. The Union Institute.
Huckle, Nicholas Martyn (1987). Arrangements in Alchemy: Studies inMal-
larme and Char. Brown Univ.
Jackson, Julius Jesse (1985). Toward a Depth Hermeneutic: Gadamer, Habermas,
and the 'Foundations' of Theology. Syracuse Univ.
Joseph, Anthony (1976). Astrology as Archetypal Psychology: First Archetypol-
ogy of the Soul. (M.A.) California State College, Sonoma.
Kelly, M. (1999). The Good Marriage: Justice, Beauty and the Gods.
Miami Univ.
Kelly, Mary Lee (1993). The One Beyond the Many or the Many Beyond
the One? A Feminist and Postmodern Critique of Monotheistic Ethics. (M.A.)
Vanderbilt Univ.
Klouman, Marianne (1995). Sjelen i Eksil: Symbolisering og Traumatiserinq.
Univ. of Oslo.
Lendvay, Gregory Charles (1991). Learning with the Heart. The Univ. of
Dallas.
MacKenzie, Martha Ann (1999). The Animal Presence in Depth Psychology.
MacWilliams, Deborah (2002). Embodied Dialogue with Place: Intentional
Engagement oj the World. Pacifica Graduate Institute.
McAbee, Mindy Suzanne (1999). A Comparison of the Theory andPractice of

Jungian, Archetypal, andBuddhist Psychologyfrom a Nondual andPostmodern
Perspective. Pacifica Graduate Institute.
Mehlman, Clement (t 990). Reading Men: An Inquiry into Masculinist Themes
in Secondary English. Univ. of Toronto.
Melissaris, Athanasios (1997). Orthodox Anthropology and Archetypal
Psychology: Comparing John Zizioulas and James Hillman on Personhood.
Boston Univ. School of Theology.
Mohr, Robert (1993). W B. Yeats andJames Hillman: A Study in Soul Making.
Univ. College, Dublin.
Montana, Clare (2002). Schizophrenia and Story: Intimate Threads. Weaving
Psyche's Fabric. Pacifica Graduate Institute.
Mullen, John E. (1980). TheEnigma of John Jay Chapman. Univ. of Iowa.
Nixon, Gregory Michael (1992). Autobiographical Amnesia: Memory,
Myth, Curriculum. Louisiana State Univ. and Agric, and Mechanical
College.
Ofalt, Joseph Albert (1996). If I Die before I Wake: Dreams, Psychological
Depth and AIDS. Widener Univ. Institute for Clinical Psychology.
Owens, James A. (1996). From 11n the Person" to"In the Image": An Archetypal
Psychology. (M.A.) Sonoma State Univ.
Parkes, Graham (1978). Time andthe Soul: Heidegger's Ontologyasthe Ground
for an Archetypal Psychology. Univ. of California, Berkeley.
Pereira, Henrique (2001). Mercurio no lardim de Venus: A Anima Mundi
na psicologia de C. G. Jung e de James Hillman. Universidade Federal do
Rio de Janeiro.
Perlman, Michael (t 985). Imaginal Memory: A Stu-dy of Psychic Forces As-
sociated with the Place of Hiroshima. A Cross-disciplinary Study in Archetypal
Psychology and Religion. Boston Univ.
Polack, Robert (1998). lung, Merleau-Ponty andthe Soul ofthe World. Pacifica
Graduate Institute.
Rabu,Gabriel F. (1988). Archetypal Psychology: Traduction etIncursion dans Ie
Domaine de la Psychologie Archetypique. (M.A.). Univ. of Massachusetts
at Amherst.
Robbins, Lee Ruth (t 993). The Childhood oj the Underworld Gods: Towards
a Poetics of the Suffering Child in the Soul. Union Institute Graduate
School.
Sacco, Daniela (2000). Al di la Delle Colonne d'Ercole. Da lung a Hillman: rra
Compimento a Tradimento. Llniversita Ca' Foscari di Venezia.
Staquet, Anne (1997). La Morale etses Fables: DeI'Ethique Narrative a I'Ethique

de la Souverainete. Llniversite Laval (Canada).
Stewart, Roger D. (t 984). The Psychology of Religion and the Religion of
Psychology: Applications and Interpretations of the Archetypal Psychology of
James Hillman. Boston Univ.
Stokes, M. Elizabeth (t 996). Active Imagination: A Jungian Method Consid-
ered as a Constructivist Technique. Widener Univ. Institute for Graduate
Clinical Psychology.
Stoknes, Per Espen (t 994) 0kopsykologi: Era et Intrapsykisk Selv tilet0kologisk
Selv. Univ. of Oslo Institute of Psychology.
Sullivan, Sandra Lincoln (1997). Imagining the Crone-muse: A Contemporary
Archetypal Reading oj H. D.s Poetry. Purdue U niv.
Sussman, Linda Sue (1992). The Speech of the Grail: An Initiation for Practi-
tioners ofHelping andPastoral Professions Derived from UParsival" by Wolfram
von Eschenbach. The Union Institute.
Tacey, David J. (198 1). The Reign of the Mother Goddess: A Jungian Study of
the Novels ojPatrick White. Univ. of Adelaide (Australia).
Te Paske, Bradley Alan (t 987). Sexuality and the Religious Imagination. The
Union for Experimenting Colleges and Universities.
Tsai, Allan (1997). The Victim Complex: The Psychology of the Victim from
Jungian/Archetypal Perspective. Pacifica Graduate Institute.
Wilcox, Molly (1986). Beyond Mind/Body Dualism and Related Dichotomies:
An Exploration of the Systems of James Hillman and Mary Daly. (M.A.)
Miami Univ.
Williams, Robert Rex, Jr. (1987). Irony and Transformation: The Effect of
Psychological Work on the Psychologist. Univ. of Dallas.
Winning, Robert B. (t 987). Archetypal Images and Motifs from Feminine
Mythology in the Film "Halloween. Northwestern Univ.
If
Zanatta, Monica (2000). La Base Poetica Della Mente. Hillman e il Complesso

Italiano di [unq. Llniversita Ca' Foscari dl Venezia.
E. Reviews
Ballance, Gillian (1989). Review of Facing Apocalypse edited by V. An-
drews, R. Bosnak and K. Goodwin. Journal of Analytical Psychology
34( 1).
Beebe, John (1979). Review of The Dream and the Underworld by James
Hillman. The San Francisco lung Institute Library Journal 1(1) Autumn.
Brien, Dolores E. (t 995). "Challenging the Boundaries: James
Hillman and Andrew Samuels Propose a New Role for Therapy."
Round Table Review 3(2).
Brooks, Peggy (1983). Review of Archetypal Psychology: A BriefAccount and

Inter Views: Conversations with Laura Pozzo on Psychotherapy etseq. by James
Hillman. Bulletin of the Analytical Psychology Club of New York 45(5).
Cambray, Joseph (t 994). Review of "Once more into the fray. (A re-
sponse to Wolfgang Giegerich's 'killings')" by James Hillman (Spring
56). Joun1al of Analytical Psychology 40(3).
David, Julian (1987). Review of Anima: An Anatomy ofa Personified Notion
by James Hillman. Journal of Analytical Psychology 32(4).
Donleavy, Pamela, Lisa Stonehewer and Murray Shugar (t 993). "Hill-
mania: A Festival of Archetypal Psychology." Round Table Review 1(1).
Gordon, Rosemary (t 965). Review of Suicide and the Soul by James
Hillman. Journal of Analytical Psychology 10(2).
Greene, Thayer A. (t 963). Review of "Hoping, Growing and the Ana-
lytical Process" by James Hillman. Bulletin of the Analytical Psychology
Club of New York 25(8).
Hauke, Christopher (t 996). Review of Healing Fiction by James Hillman.
Journal ofAnalytical Psychology 4 t (3).
Harris, C.T.B. (1996). "Reflections on 'Challenging the Boundaries.'"
(Response to Brien, 1995). Round Table Review 3(4).
Hayes, Natalie (1984). Review of Bad Mother by James Hillman. Bulletin
of the Analytical Psychology Club of New York 46(2).
Henderson.joseph L. (1987). Review of Healing Fiction by James Hillman.
The San Francisco lung Institute Library Journal 7(2).
Higuchi, Kazuhiko (t 999). Review of The Souls' Code by James Hillman.
Nihon lung Club: Psyche 18. Tokyo: Shinyo Sha.
_ _ (1994). Review of Archetypal Psychology: ABrief Account by James
Hillman. Nihon Jung Club: Psyche 13. Tokyo: Shinyo Sha.
Jacoby, Marianne (1976). Review of Re-visioning Psychology by James
Hillman. Journal of Analytical Psychology 21 (2).
Lineberger, Julie ( 1996). Review of "Extending the Family: From Entrap.
ment to' Embrace" (Lecture at the New York Open Center by James
Hillman). Round Table Review 3(3).
Macfarlane, Ann (1973). Review of "Contemporary Directions ofJung-
ian Thought" by James Hillman. Bulletin of the Analytical Psychology
Club ojNew York 35(8).
Mogenson, J. Greg (1987). "Re-fried Freud." Review of Freud's Own
Cookbook edited by James Hillman and Charles Boer. The San Francisco
Institute Library Journa17( 1).
Monbeck, Diana (1971). "Some personal impressions of the lectures

of James Hillman and Laurens van der Post." Bulletin of the Analytical
Psychology Club of New York 33(3).
Moss, Duncan (1982). Review of The Essential James Hillman: A Blue Fire
edited by Thomas Moore. Harvest: Journal for Jungian Studies 36.
Records, Thomas H. (1976). Review of "On Demonology, Theurgy
and the Image" by James Hillman (presented at the jung Centennial
Conference at Notre Dame Univ. in 1975). Bulletin oj the Analytical
Psychology Club oj New York 38( 1).
Roderick, Peter (J 986). Review of The Thought oj the Heart by James
Hillman. Journal oj Analytical Psychology 31(4).
_ _ (1987). Review of Egalitarian Typologies Versus the Perception of
the Unique by James Hillman. Journal oj Analytical Psychology 32(3).
Rosen, David H. (1999). Review of The Soul's Code by James Hillman.
Journal ojAnalytical Psychology 44(2).
Ruff, Joseph (1971). Review of 'Toward an Imaginal Ego" by James
Hillman. Bulletin oj the Analytical Psychology Club of New York 33(2).
Samuels, Andrew ( 1983). Review of Archetypal Psychology: A BriejAccount
by James Hillman. Journal oj Analytical Psychology 28(4).
Slattery, Dennis Patrick (t 998). Review of The Soul's Code by James
Hillman. San Francisco Jung Institute Library Journal 16(4).
Spiegelman, J. Marvin (t 992). "Lue and Shadow." Review of We've Had iOO
Years ofPsychotherapy and the Worlds Still Getting Worse by James Hillman
and Michael Ventura. Psychological Perspectives 27, Fall-Winter.
Stein, Robert M. (1992). Review of Oedipus Variations: Studies in Literature
and Psychoanalysis by Karl Kerenyi and James Hillman. Journal oj
Analytical Psychology 37(3).
Takeuchi, Kazuko (t 984). "[isatsu to Tamashii." Review of Suicide andthe
Soul by James Hillman. Sakai Jyoshi Tanki Daigaku Kiyo (Sakai Womens
Jr. College Bulletin) No.19.
Weishaus, Joel (1998). Review of James Hillman at the Univ. of New
Mexico, Nov. 1996. San Francisco lung Institute Library Journal 16(4).
Wharton, Barbara. (1987). Review of "The Autonomous Psyche:
A Communication to Goodheart from the Bi-personal Field of Paul
Kugler and James Hillman." (In Spring 1985). Journal of Analytical
Psychology 32(3).
Wittke, Paul (1965). Review of 'The Alchemical Background of Analytical
Practice (Part l )" by James Hillman. Bulletin of the Analytical Psychology
Club ofNew York 27(6).
_ _ (1965). Review of 'The Alchemical Background of Analytical

Practice (Part 2)" by james Hillman. Bulletin ofthe Analytical Psychology
Club of New York 27(7).
Woodworth, Vernon (1996). Review of "Pink Madness, or Why Does
Aphrodite Drive Men Crazy with Pornography?" by James Hillman
(in Spring 57). Journal of Analytical Psychology 41 (3).
Yaffe, Emily (1995). IIHow the Soul is Sold." The New York Times Magazine,
April 23.
You, Bobbie (1996). Review of "The Emptied Soul: The Psychopath in
Everyone's Life: A Discussion Between Adolf GuggenbuhJ-Craig and
James Hillman." Psychological Perspectives 33: Dreanting, Spring.
Zabriskie, Beverley (1999). Review of The Fire In the Stone edited by
S. Marian. Roundtable Review 5(3).
F. Online Research and Teaching Resources

The James Hillman Archives can be accessed online at Pacifica Graduate
Insti tute (http://www. on line. paci fica.edulcgl/H i IIman).
Donald Williams maintains the wide-ranging and extensive C. G. jung
Page (hrtps//www.cgjungpage.org), which provides access to a wealth
of information and has its own search facility.
4. Acknowledgements
We extend a special note of appreciation to Jessica Reiner of Spring

Publications whose unflagging, good-humored help was indispensable
for the long task of putting this Jist together. Many thanks to the fol-
lowing people for suggestions and assistance in gathering these materi-
als. Without them it would have immeasurably more difficult: Michael
Vannoy Adams, Gustavo Barcellos, Patricia Berry, Joanne Stroud Bilby,
Charles Boer, Axel Capriles, Maria Teresa Colonna, Francesco Don-
francesco, William Doty, Wolfgang Giegerich, Nor Hall, Mark Kidel,
Paul Kugler, Jan MarIan, Stan Marian, Michelle McKee, David Miller,
Bernie Neville, Richard Olivier, Enrique Pardo, Ginette Paris, Marcus
Quintaes, Monique Salzmann, Robert Sardella, Ronald Schenk, Dennis
Slattery, Benjamin Sells, Luigi Turinese, Mary Watkins, Michael Whan,
Emile Wijnans, Beverly Zabriske, and Valery Zelensky.
Part Three
Complete Checklist of the Writings

of James Hillman
Code Definitions
A - Book or Monograph
B - Collaborative Volume
C - Edited Volume
D - Published Essay or Lecture
E - Contribution to the Eranos jahrbuch
F- Preface/Occasional Writing
G - Unpublished Writing
H - Interview/Conversation
Translations
Al- Albanian It - Italian

Bu - Bulgarian fa - Japanese
Ch - Chinese Ko - Korean
Cz-Czech La - Latvian
Da - Danish No - Norwegian
Du - Dutch Pl- Polish
Fr - French Po - Portuguese
Ge - German Ru - Russian
Gr- Greek Se - Serbian
Hu - Hungarian Sp - Spanish
Sw - Swedish
PART THREE: CHECKLIST It 41
Works in English
2004
A04 A Terrible Love of War. New York: Penguin.
A04a Archetypal Psychology. 3rd amended & revised edition.
Putnam, CT: Spring Publ. "Prefatory Note to the Fifth
Printing" first appeared in the 1993 edition. First printed
1981 as Archetypal Psychology: A Brief Account, see ItD87a.
Also JaA93, PoA91, RuA96.
F04a "Cods on the Street Corner, Parabola, Nov./Dec.
F04b "Letter from James Hillman," Foreword to the Program,
Mythic Journeys Conference, Atlanta, GA.
G04 "On Cosmology." Talk, conference "Art & Soul: Connecting
to the Deep Mysteries of Life through the Artistic Image,"
Santa Fe, NM
H04 Interview Alan Bisbort, 1I0ur Terrible Love," Hartford Advocate,
May 27
2003
F03a "City." See ItF03.
F03b III am as I am not." Foreword to Heraclitus' Fragments (paper-
back). Trans. Brooks Haxton. New York: Penguin.
F03c "A Note for Stanton Marlan." Journal of Jungian Theory and
Practice, Vol. 5, No.2, 2003. New York: C. C.Jung Institute
of New York.
G03a IIIn Favor of Babel." Talk, Vassar College; also transcript of
an Invited Lecture, University of Siena, Nov. 1999. Pub-
lished online Aug. 31, 2000 only, by Cafe Europa in Italy
under the title "Lesson at the University of Siena by James
Hillman."
G03b IIYou Taught Me Language." Talks: Teatro Strehler, Milano,
Apr. and NY Hudson jungians, Feb. Originally, Annual
Spearshaker Lecture, Shakespeare Globe Centre, London.
Apr. 1997.
G03c "The Presence (and Absence) of Orpheus." Opening Lecture,
International Conference IIORFEO," Univ. of Torino
G03d "Festrede." In celebration of Adolf Guggenbuhl-Craig's
80th birthday.
D03 "Bridging the Human and Non-Human Worlds," and I/A

Response," in The Evolution of Psychotherapy: A Meeting of the
Minds, ed.jeffrey K. Zeig. Phoenix, AZ: Milton H. Erickson
Foundation Press.
2002
D02a IJThe Virtues of Caution." J{esurgence, 213. Bideford, Devon,
England. Also ItDOle "The Psychology of Precaution" (in
English & Italian).
D02b "Laying the Table." Psychology at the Threshold. Eds. D. P.
Slattery, L. Corbett. Carpinteria, CA: Pacifica Graduate
lnst. Publ. Keynote address 'An International Symposium of
Archetypal Psychology,' Univ. of California, Santa Barbara,
Aug. - Sept. 2000.
D02c "Tradition and Innovation (or Revolution)." See ItD02b.
Also GeD02.
D02d "Ideas I see in her Art." See ItD02c.
D02e "Ground Zero: A Reading." Jungian Reflections on September i ~
-A Global Nightmare. Eds. L. Zoja, D. Williams. Einsiedeln.
Daimon. Benefit talk for Meyerhoff Art Education Center
for Disabled Children, Tel Aviv Museum of Art, Milano,
Nov. 2001. Also PoA03.
G02a liOn Teaching and Learning." Talk, IntI. Conference on
'Education in the XXI Century,' Fondazione Liberal, Milano,
Apr.
G02b "On Devotion." Lecture, Conference 'Pietas,' Sant' Andrea
in Percussina, Florence, Apr. Also ItD03.
G02c "Beauty and War." Lecture, Philosophy Conference on
Beauty, Modena, Sept. 2 1.
G02d "A Note for Stanton MarIan." Prepared for a forthcoming
book.
G02e "City." See ItF03.
G02f "Mother Earth: Nobody knows the troubles I cause." Talk,
Bachelard Conference, Dallas, TX, Nov.
G02g "Notes on Verticality: Creation, Transcendence, Ambition,
Erection, Inflation." Prepared for the Puer Project (with
Glen Slater).
H02 Quoted in the article "A 9- Year Battle Over a Sewer Line,
Higher Taxes and History" by Alan Bisbort. New York Tintes,
Sunday June 16, Sec. 14, CT.
PART THREE: CHECKLIST /143
2001
AOI Farewell Welfare. Public lecture, Analytical Psychology So-
ciety of Western New York. Buffalo, NY, Nov. 1997.
Data "Dreaming Outside of Ourselves." Where Id Was: Challenging
Normalization in Psychoanalysis. Eds. A. Molino, C. Ware.
London/New York: Continuum.
DOlb 'Justice and Beauty: Foundations of an Ecological Psychol-
ogy." See ItDOla.
FOla "I am as I am not." Foreword to Fragments, TheCollected Wisdom
of Heraclitus. Trans. Brooks Haxton. New York: Viking.
FOtb "Response from James Hillman" to three questions posed
by H.H. Covitz (on 'adaptation and survival'; 'being true
to oneself'; and 'uniqueness'). NAAP News, Winter: 24/4.
F01c "Remembering Bob Stein." Foreword to Love, Sex, andMar-
riage, Collected Essays of Robert Stein. Woodstock, CT:
Spring Journal Books.
Gala "Moses, Alchemy, Authority." Talk, conference 'Mose.
conflitti e toleranza,' Accademia di San Luca, Rome, Oct
5. Condensed in ItDOlb.
G01b "What is Resurgingc' Notes from a presentation at the
Resurgence Conference 'OMEGA', Rhinebeck, NY,
Sept. 7.
Gale "Blue Skies: visitations of a daimon in adult mid-life." Talk,
Vetralla Conference "Arte e Daimon," Dept. of Philosophy,
University of Rome, Oct. 9. Excerpts from D81 a.
GOld "Hermes Intoxication." Talk, School of Architecture, Uni-
versity of Catania, Siracusa, Oct. 11.
Gale "Cultural Transformation." Notes used for seminar.
Catania.
HOla Interview by Mark Wagner. "Best-selling citizen - Author
James Hillman starts new chapter of life as civic leader in
Thompson." Worcester, MA: Worcester Telegram & Gazette,
Feb. t 3.
Hut b Quoted in the article "Dream Vacations" by Andy Steiner.
Utne Reader. Minneapolis, MN: LENS, July/Aug.
HOlc Quoted in the article "The Soul of Washington" by Pythia
Peay. Washington, DC: Washingtonian, Feb.
HOld Interview by Fabio Botto. "Five Questions to James
Hillman." Translated from the Italian; published on the
internet at springpub.com. Also ItH99c.
2000
AOO The Force ojCharacter and the Lasting Life. New York: Ballantine.
Chap. reprint: "The Force of The Face." The Sun, Aug. First
ed., New York: Random House, 1999. Also: DaAOO, DuAOO,
FrA01, GeAOO, [tAOO, JaAOO, PoA99, SpAOOc, SwAOl.
Boo IIAn Essay on Pan." Fourth printing, new rev. ed. of Pan and
the Nightmare (with "Ephialtes. A Pathological-Mythologi-
cal Treatise on the Nightmare in Classical Antiquity" by
W. H. Roscher). Woodstock, CT: Spring Publ. First ed.,
New York/Zurich: Spring Publ., 1972. Also: FrB79, GeB81 a,
1tB97.
DOOa "Look Out: Three Occasions of Public Excitation." Depth
Psychology: Meditations inthe Field. Eds. D. P. Slattery, L. Cor-
bett. Daimon, Switzerland & Pacifica Graduate Institute,
Carpinteria. Original version presented at the Archetypal
Activism Conference, Santa Barbara, CA, June 1999.
DOOb JJA Psyche the Size of the Earth." Fourth printing, Only
Connect - Soil, Soul, Society -The Best oj Resurgence Magazine
1990-1999. Eds. John Lane, Maya K. Mitchell. Bideford,
Devon, England. First printed 1995 as JJA Psychological
Preface" to The Ecopsychology Reader. Eds. T. Roszak, M.E.
Gomes, A.D. Kanner. San Francisco, CA: Sierra Books.
Collected in ItA99a.
ooo- JlWhy 'Archetypal' Psychology? - An Editorial Postscript
to Spring 1970." Working with Images, the Theoretical Base of
Archetypal Psychology. Ed. B. Sells. Woodstock, CT: Spring
Publ. Originally D70c.
Dood "Peaks and Vales: The Soul/Spirit Distinction as Basis for
the Differences between Psychotherapy and Spiritual Dis-
cipline." Working with Images, The Theoretical Base of Archetypal
Psychology. Ed. B. Sells. Woodstock, CT: Spring Publ.
Originally in On the Way to Self-Knowledge. Eds. J. Needle-
man, D. Lewis. New York: Knopf, 1976. Collected in C79a,
FrA82, ItA88, PoA98a. Also PoD82. Appendix to JaA93.
DOOe "Image-Sense." Working with Images, The Theoretical Base of
Archetypal Psychology. Ed. B. Sells. Woodstock, CT: Spring
Publ. Originally in Spring 1979. Dallas, TX: Spring Publ.
Also ItD02a.
PARTTHREE: CHECKLIST /145
DOOf "Psychology: Monotheistic or Polytheistic?" Working with

Images, The Theoretical Base of Archetypal Psychology. Ed. B.
Sells. Woodstock, CT: Spring Publ. Originally in Spring
1971. Zurich: Spring Publ, Expanded in Appendix to The
New Polytheism by David Miller, 1981. Dallas, TX: Spring
Publ. Included in FrA82. Also GeD79b, ItD83b, RuD99a.
DOOg "Perambulate to Paradise." Utne Reader 98, Mar.!Apr. Min-
neapolis, MN: LENS. "Pleasure of Walking," Resurgence 197,
Nov.!Dec. 1999. Bideford, Devon, England. Excerpted as
"The wonder of wander: walking and the soul of modern
society." Utne Reader 32, Mar./Apr. 1989. "Paradise in Walk-
ing," Resurgence 129, July-Aug. 1988. I'Talking as Walking,"
The Institute Newsletter, Fall 1984. Dallas, TX: Dallas Inst. of
Humanities & Culture. Collected in POA93b. First printed
as "Take a Walk: The benefits of meaningful meandering,"
D Magazine, Sept. 1980. Dallas, TX: Dallas SW Media
Corp. First presented at a seminar "The City as Dwelling"
sponsored by the Center for Civic Leadership, Dallas.
Also see ItD96f.
FOOa IJA Note on Hermes Inflation." Lost Souls/Spring 65. Wood-
stock, CT: Spring Publ, First printing in ItF97.
FOOb Letter to the Editor: "Thompson must address questions."
Norwich Bulletin, Norwich, CT, Apr. 15.
GOOa "Bridging the Human and Non-Human Worlds" and
"Comments" on "The Narcissistic Personality Disorder"
by J. Masterson. Talks, Fourth Evolution of Psychotherapy
Conf., Anaheim.
coos "The Call of the God Okeanos." Speech at the International
Conference IIMan and Sea," Portofino, May.
GOGc "An Introduction to the Beginning of Psychotherapy." Ple-
nary talk, 19 th Annual Congress, Association of Japanese
Clinical Psychology, Kyoto, Sept.
HOOa "Old Soul, How Aging Reveals Character, A Conversation
with James Hillman" by Genie Zeiger. The Sun. Chapel Hill,
NC: Sun Publishing Co., Aug.
Hoob Interview by Peter Jennings. 1/21 st Century Lives: James
Hillman - Both Old and Young must learn to value the
Beauty of Aging." Published as a feature at the ABC News
website. ABC-TV News, June 23.
HoOc Interview by Sy Safransky. "The Myth of Therapy."

Reprinted in Stubborn Light - the Best ofThe Sun Vol. III. Chapel
Hill, NC: Sun Publ. Co.Ts Psychotherapy a Waste of Time?"
Yoga Journal 104 and Utne Reader 49, Minneapolis, MN:
LENS, 1992. First published in The Sun 185, Apr. t 991.
1999
D99a "Learning from Animals." The Way of Compassion - Survival
Strategiesfora World inCrisis. Ed. M. Rowe. New York: Stealth
Technologies Inc.
D99b "Where is the Environment?" Cultural and Spiritual Values of
Biodiversity. Ed. D. A. Posey. London: Inter. Technology
Publ. for United Nations Environment Programme.
F99a Letter to the Editors of Spring Journal: "Sometimes a Cigar
is just a Cigar." Lost Souls/Spring 65. Woodstock, CT: Spring
Publ.
F99b Letter to the Editor: "]. Hillman on J. Edgar: Food & Fin-
gerprints." Thus Spake the Corpse, An Exquisite Corpse Reader
1988-1998. Eds. A. Codrescu, L. Rosenthal. Santa Rosa,
CA: Black Sparrow Press. First printed in Exquisite Corpse
38/4. Baton Rouge, LA, 1992.
G99a "Puritan Iconoclasm and the American World Order." See
[tDOOa.
G99b "Melancholy without the Gods." See ltDOle.
G99c "Aesthetic Response as Political Action: A Preface." Col-
lected in ItA99a.
H99a Interview by Steve Perry. "The Old Man and the Psyche
- James Hillman on Innocence, Wisdom, and Aging."
Seattle, WA: Stranger. "Stranger Arts," Sept.
H99b Interview by David Tarrant. "Character Study - Our true
nature emerges in old age, when we have the time and
desire for reflection." Dallas, TX: Dallas Morning News, Oct.
11: C.
H99c Interview by Cate Terwilliger. "Getting Grounded - Aging's
Role." Denver, CO: Denver Post, Nov. t 4.
H99d Interview by Mark Matousek. "Face the Music and Dance."
Modern Maturity. Washington, DC: AARP, Nov./Dec.
H9ge Interview by Alan Bishort. "People/James Hinman." Con-

necticut Magazine. Trenton, NJ: Journal Register Co., Oct.
Excerpted in the Special Anniversary Issue of Connecticut
Magazine, Nov.
H99f Interview by Pat Samples. "What's Left and What Lasts
when You're Aging: A Conversation with James Hillman.'"
Phoenix. St. Paul, MN: Northstar Media, Nov.
1998
D98a "In the Gardens - A Psychological Memoir." Consciousness
andReality- .Studies in Memory oj Toshihiko Izutsu. Eds. Syyid
]alal al-Din Ashtiyani, Hideichi Matsubara, Takashi Iwami,
Akiro Matsumoto. Tokyo: Iwanami Shoten. Collected in
ItA99a.
D98b "The Practice of Beauty." Uncontrollable Beauty - Toward a New
Aesthetics. Eds. B. Beckley, D. Shapiro. New York: Allworth.
Sphinx 4, London: London Convivium for Archetypal Stud-
ies, 1992. As "The Repression of Beauty," Tema Celeste Art
Magazine, IntI. Edition, Siracusa, May-June, No. 31, 1991.
Lecture, Museum of Contemporary Art, Prato Italy, Feb.
1991. Collected in ItA99a. Also GeD93 & ItD94a.
D98c "In." Spring 63: Mom and the Kids. Woodstock, CT: Spring
Publ. Invitational Address, National Meeting of Jungian
Analysts, Boston, Oct. 1993.
F98 Letter to Thomas Moore. "The Unquiet Mind: Stories for
the Millenium." TheSaltJournal, Apr.lMay. San Marcos, TX:
The Salt Journal, Inc. First printed in Corona 2, t 98 t.
G98 "For Michael Perlman." Memoriam (note to Carol Duke).
H98a Interview by Bert H. Hoff. "Authenticity, Character
and Destiny." Men's Voices. Seattle, WA: Bert H. Hoff,
Vol. tit, Winter.
H98b Interview by Scott London. "From Little Acorns: A Radical
New Psychology." The Sun. Chapel Hill, NC: Sun Publ. Co.,
Mar.
H98c "A Conversation Between Ginette Paris s. Iames Hillman."
The Salt Journal. San Marcos, TX: The Salt Journal, Inc.
Part 1: Apr./May, Part 2: Sept./Oct.
1997
A97a Suicide and the Soul. Fourth edition, Woodstock, CT: Spring
Publ. First printings, London: Hodder & Stoughton and
New York: Harper, 1964. Excerpted in: Reading Group Choices,
Nashville, TN: Paz & Assoc., 1998 and in F86b, FrF90,
HuA93. Also CzA97, DaA78, GeA79, ItA99b, JaA82, PIA96,
PoA93a, SwA67.
A97b The Soul's Code. InSearch ofCharacter and Calling. Third edition,
New York: Warner Books (paperback). First edition, New
York: Random House, 1996. Section Reprints: Reading Group
Choices, Nashville, TN: Paz & Associates and TheSun, Mar.
Chapel Hill, NC: Sun Publishing Co, 1998. Also A96e,
BuAOO, ChA98, CzAOO, DaA99, DuA97, FrA02, GeA02,
GrA98, ItA97, JaA98a, LaA02, PoA98, SpA98, SwAOO.
A97c The Myth oj Analysis: Three Essays in Archetypal Psychology.
Fourth edition, Evanston, IL: Northwestern Univ. Press.
First edition, Evanston, IL, Northwestern Univ. Press,
1972. Includes E72, E70, E67. Also FrA77, ItA91 b, PoA84,
SpAOOa.
B97 Dream Animals (with Margot McLean). San Francisco:
Chronicle Books. Includes E83. Excerpted in Resurgence 187,
Bideford, Devon, England, Mar.!Apr. 1998. Also GeB99.
C97 Spring: A Journal ofArchetype and Culture. Dallas, TX, Putnam
& Woodstock, CT, t 988 - 1997. Also Spring: An Annual of
Archetypal Psychology and Jungian Thought. New York, Zurich,
Irving & Dallas, TX, 1970-87.
D97a "Case History - Evolution or Revelation?" The Evolution of
Psychotherapy- The Third Conference. Ed.J. K. Zeig. New York:
Brunner/Mazel. Address at the Conference in Las Vegas
NV, 1995. Also ItDOOb.
D97b "A Note on Story." Fifth printing, Literature and Its Writers, An
Introduction to Fiction, Poetry and Drama. Eds. A. Charters, S.
Charters. Boston: Bedford Books. First printing in Children's
Literature 3, Storrs, CT, 1974. Collected in A81.
097c 'The Seduction of Black." Haiti/Spring 61. Putnam, CT:
Spring Journal. Also in Fire in the Stone /TheAlchemy of Desire.
Ed. S. MarIan. Wilmette IL: Chiron Publ. Extended version
of ItD95b.
D97d "Culture and the Animal Soul."American Soul/Spring 62.

Woodstock, CT: Spring journal. First published in Spanish,
see SpD94a.
F97 IIA Postscript of Afterthoughts." Suicide and the Soul. Wood-
stock, CT: Spring Publ.
G97a "The Cost of the Ugly." Talk, Asia Society, New York City,'
Dec. 2.
G97b "Heaven Retains Within Its Sphere Half of All Bodies and
Maladies (Paracelsus)." Address, "Cycles and Symbols
III, The Return of Soul to the Cosmos," Isis Institute, San
Francisco, CA, Feb.
G97c "Futurology." Talk, Dartington Hall Easter Conference:
"Time and Timelessness." Devon, England, Apr. Also
Fr098.
G97d "How do we stay Psychological?" Talk, Division of Hu-
manistic Psychology, Amer. Psychology Assoc., Chicago,
IL,Aug.
G97e Interview by Stephen Capen. "lames Hillman's Daimonic
Vision." Santa Barbara, CA, Dec. 1996.
H97a Interview. 'Going Bugs with James Hillman.' Satya, 3/7, Jan.
H97b Interview by Steve Perry. IIWaking Up with the House on
Fire." Reprinted in Utne Reader. Minneapolis, MN: LENS,
Feb. First published Minneapolis, MN: City Pages, Oct. 2,
1996.
1996
A96a The Thought ofthe Heart and the Soul ofthe World. Woodstock,
CT: Spring Publ, Incorporates revised versions of 082 and
E81a. Also ItA02b, JaA99, SpA99a.
A96b Anima: An Anatomy ofa Personified Notion (with excerpts from
the writings of C. G. lung & original drawings by Mary
Vernon). Third printing, Woodstock, CT: Spring Publ. An
expansion of D73a & D74a. Also ItA02c, PoA90.
A96c Insearch: Psychology and Religion. Fourth printing, Woodstock,
CT: Spring Publ. Revised in 1994 to include "Postscript -
A Critical Review of this Book by the Author." First print-
ings London: Hodder Stoughton, New York: Charles
Scribner's Sons, t 967. Three lectures at Ministers' Seminar,
First Community Church, Columbus, OH, Apr. 1"9-21,

1965. Includes revisions of G65a, b, c. Also DuA69, GeA81,
JaA90, PoA85.
A96d Healing Fiction. Woodstock, CT: Spring Publ. First print-
ing, Barrytown, NY: Station Hill Press, 1983. Excerpted
in Jungian Literary Criticism. Ed. R. P. Sugg. Evanston, IL:
Northwestern University Press, 1992. Includes revisions
of E81b, D77b, D75a, GeE77, ItD80b. Also GeA86a, ItA84,
RuA97.
A96e The Soul's Code. InSearch ofCharacter and Calling. Milson's POint,
NSW Australia: Random House.
B96a "The Feeling Function." Lectures on lung's Typology. Third
printing, Woodstock CT: Spring Publ. First printing New
York/Zurich: Spring Publ., 1971. Also GeB80, PoB90,
RuB98a. Included in ItA85, RuB98.
B96b Inter Views: Conversations between James Hillman and Laura Pozzo
on Therapy, Biography, Love, Soul, Dreams, Work, Imagination
and the State of the Culture. Third printing, Woodstock, CT:
Spring PubI. First printed New York: Harper, 1983. Also
PoB89. Excerpted in F91e. Chap. 9 only: 1tB84. Expansion
of ItB83.
D96a "Horses and Heroes." Spring 59. Woodstock, CT: Spring
Publ.
D96b "Aesthetics and Politics." Oakland, CA: Tikkun, 11/6, Nov.!
Dec. Oakland, CA: Institute for Labor & Mental Health.
Originally a talk "Can there be Ethics without Aesthetics?
- Aesthetic Response as Political Action." Tikkun Summit
for Ethics and Meaning, Washington, DC, Apr. Preface to
ItA99a.
D96c "Marriage, Intimacy, Freedom." Marriages: Spring 60. Wood-
stock, CT: Spring Pub I. Originally a talk entitled "Marriage,
Intimacy, Freedom: Marvelous Fantasies." Dallas Inst. of
Humanities & Culture, Dallas, TX, Oct. 1993.
D96d The Natural, the Literal, and the Real." American Arts Quar-
terly, XII1/4, Fall. New York: Newington-Cropsey Found.
Talk, Challenge oj Realism conference. Collected in ItA99a.
D96e "Psychology. Monotheistic or Polytheistic>' Twenty-five
years later." Marriages: Spring 60. Woodstock, CT: Spring
Publ. Lecture, Casa Machiavelli, Firenze, Italy, Apr. Also

It097.
F96a "Address" on receiving the New York Open Center's Award
for the Advancement of Psychology, 1995. Lapis: 7.
F96b "This Question of Images." Saga. Ed. Jonathan Young.
Ashland, OR: White Cloud Press.
F96c JJTo the Editor." Response to an editorial quoting The Soul's
Code with reference to the president's character. New Lon-
don, CT: The Day, Nov. 14.
F96d IJA Psyche the Size of the Earth." Third printing, ECO-
Logic 26 (Summer). Oxford, MI: Upland Hills Ecological
Awareness Center. First published in Ecopsychology. Eds.
T. Roszak, M. Gomes, A. Kanner. San Francisco, CA: Sierra
Club, 1995.
G96a "Nature, City, Soul." Revision of 086c presented upon
receiving the Citizen of Chiavari Award. Chiavari, Italy, Apr.
G96b "Hermetic Intoxication." Lecture, Dipartimento di Psico-
logia, Universita di Torino & Centro Italiano di Psicologia
Analitica, May. Also ItD96d.
G96c "Millennia] Psychology." Public lecture, Banco Popolare
Commercio, Milano, May.
G96d "Hera, Goddess of Marriage." Public Lecture, Santa Barbara,
CA, Feb. (Revision of similar lectures in Omaha, NE, Oct.
1994 and Berkeley, CA, June 1994.)
H96a Interview by Joe Coppin (via telephone). "The Language
of Therapy," Auburn, CA, Feb. ~
H96b Interview by Sean Abbott. "America's psychoanalytic
visionary explores a new theory of character and calling."
At Random 15. New York: Random House.
H96c Interview by Eddie Silva. "Soul Man." The Riverfront Times,
St. Louis, MO, Oct. 29-30.
H96d Interview by Tom Jacobs. 'james Hillman: A Soul Man."
Santa Barbara, CA: Santa Barbara News-Press, Dec. 8,
Sec. O.
H96e Featured "Star of the Week" with a discussion led by Eliza-
beth Porter. For Oprah's Community, Oprah Online. Also
five questions on The Soul's Code presented by Michael Cook
and answered at Oprah Online, Nov.
H96f Interview by Stephen Capen. "James Hillman says, it's

NOT all in your head." Boulder, CO: Shambala Sun, Nov.
5/2. Recorded at Esalen Institute, Big Sur, CA, Oct. 25.
Transcript also published on the internet.
H96g Interview by Russ Spencer. "Heeding the Daimon Calling
- James Hillman on the Invisibles Attached." Santa Barbara,
CA: The Independent, Dec. 12.
H96h Transcript of Feb. 19 Dialogue/interview, Santa Barbara,
CA, by Joe Coppin for his dissertation at Pacifica Graduate
Inst.
H96i IThe Soul's Guide." A Traveling Jewish Theatre Review, 2/1, Fall.
Excerpt from H94a.
H96j Quoted in an article entitled "The President's Analysts."
New Age Journal, Sept./Oct.
1995
A95 Kinds ofPower: A Guide to its Intelligent Uses. New York: Double-
day/Currency. Includes G93b. Also ItA02a, ItA96b, PoA01,
SpAOOb.
B95 "Oedipus Revisited." Oedipus Variations: Studies in Literature
and Psychoanalysis (with "Oedipus: Two Essays" by Karl
Kerenyi). Woodstock, CT: Spring Pub 1. 1991: Dallas, TX:
Spring Publ. 1989: Frankfurt a/M. Insel. First printing, E89.
Also ItB92, PoB95a, RuD02.
D95a "Pink Madness or Why Does Aphrodite Drive Men Crazy
with Pornography?" Spring 57. Woodstock, CT: Spring
Publ. Paper delivered at the Myth & Theatre Conference
"Aphrodite," Avignon, France, Aug. 1993. Excerpted in
ItD99a.
D95b "Neither Nurture nor Nature: Something Else." Plenary
conference speech. Science and Culture, proceedings of the
Institute for Liberal Studies, 6/Fall. Frankfurt, KY: Kentucky
State Univ. Early version of Chapter 6, A97c.
D95c "Pseudologia Fantastica. A Curious Need to Falsify, Disguise
or Destroy the Story of Your Life." Spring 58.
D95d "Salt: A Chapter in Alchemical Psychology." Salt and the
Alchemical Soul. Ed. with an intra. by Stanton MarIan.
Woodstock, CT: Spring Publ. First published in Images of
the Untouched. Eds.]. Stroud, G. Thomas. Dallas, TX: Spring
Publ., 198 t.
PART THREE: CHECKLIST/153
F95 "Light and (Dark)/Darkness." Visionfest Remarks. Utne Reader

70, July/Aug. Minneapolis, MN: LENS.
G95a "Aging." Lecture sponsored by C. G. jung Society of St.
Louis, MO, Apr.
G95b "Memorial Reading for Etheridge Knight." Teachers and
Writers Collaborative, New York City, Nov.
G95c "The Segregation of Beauty." Lecture, Ninth Annual Meet-
ing, International Skye, New York, Dec.
G95d "Architecture, City, Soul." Talk, Conference on City Plan-
ning, Trento, Italy.
H95a Interview by Emily Yoffe. "How the Soul is Sold." New York
Times Magazine, Apr. 23.
H95b Interview by Wes Nisker, 'The Soul of the Matter." Inquiring
Mind. t 1/2.
H95c Interview by Suzi Gablik. IIWhen you're Healed, Send me
a Postcard." Conversations Before the End of Time. New York:
Thames & Hudson.
H95d Interview by Jon Spayde. "Profile." 11100 Visionaries," Utne
Reader 67. Minneapolis, MN: LENS.
1994
D94a "City, Sport, and Violence." Psyche and Sports. Eds. M. Stein,
J. Hollwitz. Wilmette, IL: Chiron Publications. Originally
published: Inroads 7, 1991. Minneapolis, MN: Inroads Press.
Lecture at the University of Florence, Italy, May 1990.
Collected in PoA93b.
D94b "Psychology, Self and Community." Resurgence 166, Sept/
Oct. Bideford, Devon, England. Award Acceptance Speech,
8th Annual Recognition Award, Center for Psychology and
Social Change, Harvard Llniversity's Peabody Museum,
Cambridge, MA, Nov. 1993. Collected in ItA99a.
D94c "Once More Into the Fray - A Response to Wolfgang
Giegerich's 'Killings.' " Spring 56. Woodstock, CT: Spring
Publ.
D94d "Man is by Nature a Political Animal or: Patient as Citizen."
Speculations after Freud -Psychoananlysis, Philosophy and Culture.
Eds. S. Shamdasani, M. Munchow. London: Routledge &
Kegan Paul. Originally a lecture "Anthropos Phusei Poli-
tikon Zoon" at the Freud Museum Conference "Specula-
tions," London, Oct. 1990. Collected in ItA99a, PoA93b.
D94e 'The Practice of Beauty." Archivo 2. Fiesole [Firenze],

D94f IIWars, Arms, Rams, Mars: On the Love of War." Third
printing in The Awakened Warrior. Ed. R. Fields. New York:
Tarcher/Putnam. Second printing in Facing Apocalypse. Eds.
V. Andrews et al. Dallas: Spring Publ., 1987. First printing
in Nuclear Strategy and the Code of the Warrior: Faces of Mars
and Shiva in the Crisis of Human Survival. Eds. R. Grossinger,
L. Hough. Berkeley, CA: North Atlantic Books, 1984.
Originally a speech at the Conference "Facing Apoca-
lypse," Salve Regina College, Newport, RI, June 1983.
Collected in PoA93b. Also GeD88.
F94a "Psychotherapy and Aesthetic Justice." Earth Ethics 5/2.
Washington DC: Center for Respect of Life and Envi-
ronment.
F94b ''The Dark Side of Typing." Who ant I? Personality Types for
Self-Discovery. Ed. R. Frager. New York: Putnam's. Excerpt
from E80.
G94a "Geography at the End of History." Lecture, Moorehead
State University, Moorhead, MN, Oct. 3.
G94b "Mind, Memory, Narrative." Lecture, Montana State Uni-
versity, Bozeman, MT, Oct.
G94c "A Well-Salted Soul." Lecture, C. G. Jung Foundation,
NY.
G94d "Shall the activity of therapy be considered a work of
Civilization or of Culture?" Lecture notes from a talk at the
Italian Psychoanalytical Conference, Venezia, Italy, Apr.
G94e "Natural Beauty/Urban Soul." TItus Lecture, Lesley Col-
lege, Cambridge, MA, May. Originally a lecture at Kanan
University, Kobe, Japan, see G91a. Partially published in
Spring i985. Dallas, TX: Spring Publ.
H94a "Come Into Animal Presence." Talking on the Water. Ed.
J. White. San Francisco, CA: Sierra Club. Excerpted in
H96i.
H94b Interview by Maureen Orth. "Arianna's Virtual Candidate."
VanityFair. 198, col. 3.
H94c "100 Years- The Elders Remember." Transcript of a German
radio program by Ulfried Geuter, Sept. 29.
1993
093a "Emotion and Art Therapy." CREATE: Journal oj Creative
& Expressive Arts Therapies Exchange: 3. Toronto: Palmerton
Press.
D93b "Concerning the Stone: Alchemical Images of the Coal."
Sphinx 5. London: London Convivium for Archetypal Stud-
ies. Eranos Conference Lecture, 1990. Also GeE90.
D93c 1/0 n the Image." CREATE: Journal of Creative & Expressive Arts
Therapies Exchange: 3. Toronto: Palmerton Press.
D93d "Alchemical Blue and the Unio Mentalis." Reprinted in
Spring 54. Putnam, CT: Spring Publ, Originally in Sulfur: A
Literary TriQuarterly of the Whole Art 1, 1981. Also 1tD86.
F93a IJMy Hero." Utne Reader 57, May/June: 98. Minneapolis,
MN: LENS.~
F93b Letter to the Editor regarding Katha Pollitt's piece on
gender issues. Utne Reader 60, Nov./Dec. Minneapolis,
MN: LENS.
F93c "Preface to the Brazi Iian edition" (of Suicide and the Soul). See
PoA93a.
F93d "Substance Abuse and Soul in Things." 1mpuls 2. Oslo,
Norway. Excerpt from B92.
G93a "You Can't Fix It - and Besides It Ain't Broke." Keynote
Address. American Art Therapy Association, Atlanta, GA,
Nov. 21. Also presented at a Pathology Seminar, Pacifica
Graduate Institute, Carpinteria, CA, Dec. 12.
G93b "On Efficiency." Talk presented to New England Business
for Social Responsibility, Newport, RI, Nov. 14. Incl. in
A95.
H93a Interview by Vaughan Hawthorne. "Youth and the Yearning
for Myth" with Michael Meade. Kindred Spirit 2/t t. Tornes,
Devon.
H93b Interview by Leslie Major. "Making Connections (what
older people have to offer the young.)" Vantage, Nov-Dec.
Chicago, IL: Cade Communications.
H93c Interview by Eric Kuhner. "Imagination and Psychotherapy."
Seattle, WA: Moving Words, Feb.
1992
A92a Re- Visioning Psychology (revised and expanded version of
four Terry Lectures at Yale University, Feb./Mar. 1972).
Third edition, New York: Harper Perennial, including a
new "Preface: A Memoir from the Author for the 1992
Edition." First edition, New York: Harper, t 975. Includes
a revision of D73b. Excerpted in F92e & FB6b. Also ItA92,
JaA97b & SpA99b.
A92b Emotion: A Comprehensive Phenomenology of Theories and Their
Mean ings for Therapy. Fourth edition (with a new "Preface").
Evanston, IL: Northwestern University Press. First edition,
London: Routledge & Kegan Paul, 1960.
B92 We've Had aHundred Years ofPsychotherapy and the Worlds Getting
Worse (with Michael Ventura). HarperSanFrancisco. Ex-
cerpted in "Points to Ponder." Readers Digest, Jan. t 995 ; "Pick
Up If You're There," LA Weekly, May 7- t 3; "Psychotherapy
and Aesthetic Justice," Earth Ethics 5/2, Washington, DC; &.
F93d, t 993. Excerpted in New AgeJournal (May-June); LA
Weekly (May 22-28); "Is Therapy the Antithesis of Aetiv ..
ism?" The Phoenix, Minneapolis, MN (Sept.), "The Politics of
Self-Pity," Networker (Nov-Dec.), Resurgence t 55, Nov.-Dec.,
Bideford, Devon, England; & The Phoenix 12/9, 1992. See
H89c. Also FrB98, FrB97, GeB93, 1tB99, PoB95b, SpB95.
C92a The Rag and Bone Shop of the Heart: An Anthology of Poems for
Men (with Robert Bly and Michael Meade). New York:
Harper.
C92b Facing the Gods (incl. "Editor's Preface"). Fifth printing, Dallas,
TX: Spring Publ. First printing Dallas, TX: Spring Publ.,
1980. Includes D92d & E77. Collected in FrA82, ItD96e &
ItA9le. Also PoCn.d.
D92a "And Huge is Ugly." The Bloomsbury Review, t 2/1, Ian/Feb.
Denver, CO: Owaissa Communications Co. The Green Fuse.
Ed. J. Button. London/New York: Quartet Books, t 990. First
printed in Resurgence t 34, May-June, 1989. Bideford, Devon,
England. Presented as the t Qth Annual E. F. Schumacher
Memorial Lecture, Bristol, England,Nov. t 988. Collected
in ItA99a. Also ItD92a.
D92b "One Hundred Years of Solitude, or Can the Soul Ever Get
out of Analysis?" The Evolution of Psychotherapy: The Second
Conference with response to Rollo May. Ed.], Zeig. New York:

Brunner/Mazel.
D92c IIHowJewish Is Archetypal Psychology?" Spring 53. Putnam,
CT: Spring Publ.
D92d "Dionysus in lung's Writings." Reprinted in C92b. Origi-
nally published in Spring ~972. Zurich: Spring Publ. Also
ItD96e.
092f "Recovery." Spring 52. Woodstock, CT: Spring Publ.
F92a IITwo for the Corpse." Exquisite Corpse 34. Baton Rouge, LA:
Illinois State Univ. Pub!. Center.
F92b "The Heart-Break of America." Concluding Remarks,
Multicultural Men's Conf., Malibu, CA, Jan. Privately
printed in The Los Angeles Multicultural Mens Conference, Malibu,
CA, Jan. 25-30.
F92c "Some Psalms of Davis" (Four Poems). Walking Swiftly: Writ-
ings and Images on the Occasion of Robert Bly's ss" Birthday. Ed.
Thomas R. Smith. St. Paul, MN: Ally Press.
F92d ''J. Hillman on J. Edgar: Food and Fingerprints" (a letter).
Exquisite Corpse 38. Baton Rouge, LA: Illinois State Univ.
Publ. Center.
F92e "Soul and Spirit," excerpt from A92a. Common Boundary,
10/6, Nov./Dec. Boulder, CO: Common Boundary.
G92 "Lustful Images: A Necessary Defense of Pornography."
Welcoming address, Festival of Archetypal Psychology,
University of Notre Dame, Notre Dame, IN, July 7.
H92a Interview by Suzanne Ramljak. Sculpture. Mar-Apr.
H92b Interview by Bruce McCabe. "Knocking Psychotherapy."
Boston Globe, July 27.
H92c "We've Had a Thousand Years of Love, and the World's
Getting Worse." Conversation with Michael Ventura. LA
Weekly, May 22-28.
H92d Ills Therapy Turning Us Into Children?" Dialogue between
James Hillman and Michael Ventura. New Age Journal. Brigh-
ton, MA: Rising Star Associates, June.
H92e "Spiritual Questioning." In an article on Jung. U.S. News &
World Report, Dec. 7.
H92f Interview by Forrest Craver. "Hillman on Sense of Com-
munity." Fourth printing, Wingspan: Inside the Men's Movement.
Ed. Christopher Harding. New York: St. Martin's Press.
First printing, Wingspan: Journal oj the Male Spirit, Oct.-

Dec., 1991.
H92g Interview by Sy Safransky. 'The Myths of Our Therapy
Culture." Yoga Journal, May/June, No. 104.
H92h Interview by Bruce McCabe. "Knocking Psychotherapy."
Boston Globe, July 27.
1991
B91 A Blue Fire: Selected Writings by James Hillman. Intro. and edited
by Thomas Moore in collaboration with the author. New
York: Harper Perennial. First edition New York: Harper,
1989. Also as The Essential James Hillman, London: Routledge,
1990. Extracted in 091 a, F91 b, F91 d, FrB93 & 1tF89. Also
1t896.
D91a "Terrorism in Disguise." Resurgence 146, May/June. Bideford,
Devon, England. Extracts from B91.
D91b "The Yellowing of the Work." Proceedings, i 1tb International Con-
gressJor Analytical Psychology. Ed. M. A. Mattoon. Einsiedeln,
Switzerland. Talk in Paris, 1989. Also Fr09?, GeD98.
F91a "Reply" to Ralston's Letter. The Sun 188. Chapel Hill, NC:
Sun Publishing.
F91b "In Search of Soul." Excerpts from B91. The Sun 185. Chapel
Hill, NC: Sun Publishing.
F91c IJA Note on 'Soul' in Painting." Tema Celeste Art Magazine, In-
ternational Edition, Autumn, No. 32-33, Siracusa, Italy.
F91d "Fathers & Sons." Extract from 891. To Be a Man - In Search
of the Deep Masculine. Los Angeles: Tarcher.
F91e "Love in Male Friendship." Excerpt from B96b. To Be a Man
- In Search oj the Deep Masculine. Los Angeles: Tarcher.
G91a "Sou) and Beauty in Today's Urban World." Keynote lecture,
40 th anniversary symposium "Man and Soul in Modern
TImes," Konan University, Kobe, Japan, Dec. Also G94e.
G91b "Emotions and Expressive Therapies." Draft Preface to
A92b.
H91a Interview by Forrest Craver. "Private Men; Public Psyche."
Edges: New Planetary Patterns, 4/2, Sept. Toronto, Canada:
Canadian Institute of Cultural Affairs.
1990
D90a "On Senex Consciousness." Fathers and Mothers: Five Papers
onthe Archetypal Background ojFamily Psychology. Ed. Patricia
Berry. Dallas, TX: Spring Publ. Originally in Spring 1970.
Dallas, TX: Spring PubI. Also see GeD80.
D90b 'The Great Mother, Her Son, Her Hero, and the Puer,"
Fathers and Mothers: Five Papers on the Archetypal Background of
Family Psychology. Ed. P. Berry. Dallas, TX: Spring Publ. New
York/Zurich. Spring Publ., 1973. Also PoD79. Collected in
ItA88 & PoA98a.
D90c "On Mythical Certitude." Sphinx 3. London: London
Convivium for Archetypal Studies. Also FrD82, ItD96c.
Collected in ItA96a.
D90d "The Bad Mother: An Archetypal Approach." Fathers and
Mothers: Five Papers on the Archetypal Background ojFamily Psy-
chology. Ed. P. Berry. Dallas, TX: Spring Publ. Also in Spring
~983. Dallas, TX: Spring Publ, Included in 1tA85, laD84.
D90e "Plural Art." Team Spirit, an exhibition catalogue. New York:
Independent Curators Inc. Also 1t091.
D90f liThe Elephant in The Garden oj Eden." Spring 50. Dallas, TX:
Spring Publ. Paper delivered in honor of Ernest Heming-
way Year, at Boise State University, Boise, ID, Oct. 1986.
Included in ItA91 a.
E90 "Concerning the Stone: Alchemical Images of the CoaI.1!
See D93b, GeE90.
F90a "Crearivity Symposium" (with Bly, Campbell and Pozzo).
C. G. lung and the Humanities: Toward a Hermeneutics of Culture.
Eds. K. Barnaby, P. d'Acierno. Princeton, NJ: Princeton
Univ. Press.
F90b "lung and Postmodernism." A symposium (with Casey,
Kugler, and Miller). C. G. lung and the Humanities: Toward
a Hermeneutics of Culture. Eds. K. Barnaby, P. d'Acierno.
Princeton, NJ: Princeton University Press.
F90c IIAn Education in Psychology, a psychological education
requires today indeed a vision." Dedication Ceremony
Address. Pacifica Newsletter 1/1. Carpinteria, CA: Pacifica
Graduate Inst.
F90d "Reply" (to critics of H90b.) Los Angeles, CA: LA Weekly,
June 15-21.
F90e Letter to the Editor: "Dialogue Continues ... n Response

to critics of D89d. Common Boundary 5, Mar.lApr. Boulder,
CO: Common Boundary.
G90a "Figuring the Future." In honor of C. West Churchman,
Systems Philosophy Conference, Portland, OR, July.
G90b "[ane Pratt: In Memoriam," Bridgewater, CT, Aug.
G90c "Your Emotions are not Yours: Arts Therapy and the Dis-
abled." Keynote address, "La Sapienza," Univ. of Rome
Conference, Nov. Partly incl. in "Preface" to A92b. Coil.
in 1tA99a.
G90d "Welcoming Toast to Soviet Guests." Second 'Facing Apoca-
lypse' Conference, Newport, RI, June.
G90e Letter to Eric Utne on fomenting "gender war."
H90a Interview by Andrew Dick. 'The Myth of Therapy." East-
West, Feb.
H90b Conversation with Michael Ventura. "Could Psychology
be part of the Disease, not part of the Cure?" LA Weekly.
12/26. Reprinted in Mens Council Journal 7.
H90c Interview by Sarah Stacey. "Men and Each Other." Harpers
& Queen, Jul. London: National Magazine Co.
1989
D89a "Backto Beyond: On Cosmology" (with responses to Casey,
Griffin, Keller, Heisig & Hopper). Archetypal Process: Self
and Divine in Jung, Hillman and Whitehead. Ed. D. R. Griffin.
Evanston, IL:Northwestern Univ. Press. Extracted in 1tD88.
Collected in 1tA96a.
D89b "Cosmology for Soul." Sphinx 2. London: London Con-
vivium for Archetypal Studies. 1986 Keynote Address and
Panel Discussion at Tenri International Symposium. Cosmos·
Life.Religion: Beyond Humanism. Nara Iapan. Tenri University
Press, 1988. Collected in laD88, ItA96a.
D89c "A Course in Miracles: Spiritual Path or Omnipotent
Fantasy?" (With Barbara Dunn.) Common Boundary, Sept.!
Oct. Boulder, CO: Common Boundary.
D89d "From Mirror to Window: Curing Psychoanalysis of its
Narcissism." Spring 49. Dallas, TX: Spring Publ. Response
to critics, F90e. Also FrD94, GeD89, ItD89a, RuD99b.
Excerpted in FrD90. Included in ItA96a.
E89 "Oedipus Revisited." Eranos lahrbuch 56. Frankfurt: Insel.

Reprinted in B95.
F89 "Delivering the Male." Canadian Broadcasting Co. "Ideas,"
with Robert Bly and 11m Wilson. Journal of Wild Culture,
Spring. Toronto.
G89a Master of Ceremonies Introduction. Jean Erdman Dance
Benefit, June. Marymont Theatre, New York.
G89b "The Shadow Child." Lecture at Conference on the Shadow
in Children's Literature, July. Center for the Study of
Children's Literature, Simmons College, Boston, MA.
H89a Interview by Ginette Paris. "Conversation avec James
Hillman." Montreal: Guide Resources 4/3.
H89b Interview by Clarissa PinkoIa Estes. ''The Erotics of Publish-
ing." Bloomsbury Review 9/5. Boulder, CO: Owaissa Comm.
H89c Interview by Michael Ventura. 'Therapy and Society." LA
Weekly. First part reprinted in Mens Council Journal 7, t 990.
Expanded in B92. Trans. & adapted in FrH9t.
H89d "A Discussion with James Hillman on Psychology and Po-
etry." Reprinted in Antiphonal Swing by Clayton Eshleman.
New York: McPherson. Originally entitled "Part One of a
Discussion on Psychology and Poetry" in Sulfur: A Literary
Tri-Quarterly oj the Whole Art, 6/1, 1986.
1988
A88 On Paranoia. Eranos Lectures, Series 8. Dallas, TX: Spring
Publ. Also E87, PoA93c.lnltA91c.
D88a "jung's Daimonic Inheritance." Sphinx 1. London: London
Convivium for Archetypal Studies. Also ItD96b.
D88b "The Right to Remain Silent." The Journal of Humanistic
Education and Development, 26/4. Also ItD87c. Collected
in ItA99a.
D88c "Power and Gemeinschaftsgefuhl." Individual Psychology:
Journal of Adlerian Theory, Research and Practice, 44/1.
D88d "Going Bugs." Spring ~988. Dallas, TX: Spring Publ. Origi-
nally a talk at the conference "Anima, Animal, Animation."
Buffalo, NY: Western NY Soc. for Analytical Psych., Nov.
1980.
D88e "The Animal Kingdom in the Human Dream." Excerpt
from E83. Primavera, Fall, Folio 1. West Stockbridge, MA:
Institute for the Study of Imagination.
F88a IISex talk: Imagining a new male sexuality." Utne Reader 29,
Sept.lOct. Minneapolis, MN: LENS. (Ideas presented at
the Mendocino Men's Conference, June, 1988.)
F88b "Foreword" to Inscapes ofthe Child's World by John Allan. Dal-
las, TX: Spring Publ.
F88c "Show Business Ethics." The Institute Newsletter, Fall. Dallas,
TX: Dallas Institute of Humanities and Culture.
F88d "Hegel, Giegerich and the U.S.A." Spring 1.988. Dallas, TX:
Spring Publ.
G88a "Broken Voices, Healing Voices: Sounding the Deeps"
(with Michael McClure & Enrique Pardo). San Francisco,
CA,May.
G88b "The Art of the Soul." Keynote talk at the symposium
"Embodying the Spiritual in the Art of the Future." San
Francisco Art Institute, San Francisco, CA, Sept.
H88a Interview by Barbara Dunn. 'james Hillman on Soul and
Spirit." Common Boundary 6/4. Boulder, CO: Common
Boundary.
H88b Interview by Brian Nicholson. "Imagination in Education."
Dartington Hall, Bideford, Devon, England, Nov.
1987
C87 The Logos of the Soul by Evangelos Christou. Dallas, TX:
Spring Publ. First published Vierma/Zurich. Dunquin Press,
1963.
087 IJA Psychology of Transgression drawn from an Incest
Dream: Imagining the Case." Spring 1. 987. Dallas, TX: Spring
Publ. Also GeD87, ItD96a.
E87 "On Paranoia." Eranos lahrbuch 54. Frankfurt a/M. Insel.
Reprinted as ASS.
F87a Letter to the Editor: "Bureaucratic Buck-Passing" (on steel-
jawed leg-hold traps). Putnam, CT: Putnam Observer Patriot,
Feb. 25.
F87b "Behind the Iron Grillwork" (for Clayton Eshleman).
Temblor 6.
F87c "The Wildman in the Cage." Reprinted as "The Wildman
in the Cage: Comment" in New Men, New Minds: Breaking
Male Tradition. Ed. F. Abbott. Freedom, CA: Crossing Press.
Originally in Voices: Journal of the American Academy ofPsycho-

therapists, New York, 1984.
F87d "Editor's Introduction" to TheLogos of the Soul by Evangelos
Christou. See C87.
G87a 'The Open City." Keynote address at "The Soul of Pitts-
burgh" conference, May. Urban Redevelopment Authority
and C. G. jung Center, Pittsburgh, PA.
G87b "Notes on AIDS." Talk at the conference, Disease: An
Inquiry into Culture. Dallas, TX: Dallas Institute of
Humanities and Culture, Oct. 24-25.
H87 "Conversation with james Hillman." The Searchfor Omm Sety
by Jonathan Cotto New York: Doubleday.
1986
A86 Egalitarian Typologies versus the Perception of the Unique. Dallas,
TX: Spring Pubi. Leiden. Brill, 1980. Also E80, RuDOl.
D86a "Bachelards LAutriamont, or Psychoanalysis without a Patient."
Afterword essay in Gaston Bachelard's Lautreamont. Trans.
Robert S. Dupree. Dallas, TX: Dallas Institute Pub!.
D86b "Notes on White Supremacy: Essaying an Archetypal Ac:.
count of Historical Events." Spring 1986. Dallas, TX: Spring
Publ. Also ItD92b.
D86c "Interiors in the Design of the City: The Ceiling." Reprinted
as "Interior and Design of the City: Ceilings" in Stirrings of
Culture. Eds. Robert Sardella, Gail Thomas. Dallas, TX: Dal-
las Inst. Publ. Excerpted as 1I0 ne Man's Ceiling Is Another
Man's Horror," Utne Reader 8, Minneapolis, MN: LENS,
t 985. First printed in Institute Newsletter 2/ I, Dallas, TX:
Dallas Inst. of Humanities and Culture, 1983. Originally
a talk, Dallas Institute Forum, May 17, t 982. Revised as
G96a. Collected in PoA93b.
F86a Letter to the Editor. "Selling out to Developers." Putnam,
CT: Putnam Observer Patriot, Mar. 9.
F86b "Soul and Spirit." Carl Jung and Soul Psychology. Ed. E. M.
Stern. New York: Haworth Press. Also in Voices: Journal
American Academy of Psychotherapists, New York, 21/3 & 4.
Excerpts from t 964 edition of A97a and 1975 edition of
A92a~
F86c "Entertaining Ideas." Second printing, Stirrings ofCulture. Eds.

Robert Sardello, Gail Thomas. Dallas, TX: Dallas Institute
Publ. Originally in Institute Newsletter til. Dallas, TX: DaIIas
Institute of Humanities and Culture, 1981.
F86d "Talking as Walking." Stirrings oj Culture. Eds. R. Sardello,
G. Thomas. Dallas, TX: Dallas Inst. Publ. Also in Institute
Newsletter, Dallas, TX: Dallas Inst. of Hum. & Culture, Fall
1984.
F86e IISOU]S Take Pleasure in Moisture." Reprinted in Stirrings oj
Culture. Eds. R. Sardello, G. Thomas. Dallas, TX: Dallas
Institute Pub 1. First printing, Institute Newsletter, Dallas, TX:
Dallas Institute of Humanities and Culture, Fall 1984.
G86 'The Hard-Liner and the Puritan." With Ginette Paris.
Draft dialogue addressing the question "Ecological Purity
or Puritanical Stiffness?"
H86 "Dialogue with James Hillman" by Shaun McNiff. Art
Therapy, 3/3. Also GeH89.
1985
B85 Freud's Own Cookbook (with Charles Boer). New York: Harper.
Also see DuB97, FrB85, GeB86, ItB86, JaB91, KoB97, PIB99,
PoB86.
D85a "Extending the Family: From Entrapment to Embrace."
The Texas Humanist 7/4. Talk at Symposium on Myth and
Imagination, Swarthmore College, Swarthmore, PA, Feb.
22, 1984. Abbr. in Utne Reader 27, Minneapolis, MN: LENS,
1988.
D85b "Natural Beauty without Nature." Expanded version of a
talk, Spring 1985. Dallas, TX: Spring Publ. Collected in the
report LandMark Program. Eds. P.A.Y. Gunter, B. Higgins.
Dallas, TX: Landmark Program, 1984. Collected in ItA99a,
PoA93b.
D85c "The Autonomous Psyche" (with Paul Kugler). Spring 1985.
Dallas, TX: Spring PubI. Also GeD86.
F85 "ln Memoriam Robert GrinnelL" Ed. C. Goodrich. Privately
printed, Santa Barbara, CA.
C85 "Notes for a Spring Editorial." 1985.
H85 Interview by John Stockwell. IIJames Hillman on Animals:
A Correspondence." Berkeley, CA: Between the Species, Spring.
Excerpted in "The Dreams of Lost Paradise." Utne Reader,

Minneapolis, MN: LENS, Jan.-Feb. 1987.
1984
A84 The Thought ofthe Heart. Eranos Lectures Series 2. Dallas, TX: .
Spring Publ. Reprint of E8t a.
084 "Ciry and Soul." Fourth printing, Urban Resources 1/4, Spring.
Cincinnati, OH: Div. of Metropolitan Services, Univ. of
Cincinnati. First printing, Irving, TX: Center for Civic
Leadership, Univ. of Dallas, 1978. CoIlected in ItA99a,
PoA93b.
F84 'The Spirit of the City." Buffalo ArtsReview 2/1. Buffalo, NY:
Irving Press Collective.
G84a "Form and Spontaneity." Notes from two lectures given at
Robert Bly's Tenth Annual Conference: The Great Mother
and The New Father. Sebago Lake, ME, June.
G84b "Mood Disorders." Unused notes prepared for a talk before
department heads at Dallas City Hall, Apr. t 7.
1983
E83 "The Animal Kingdom in the Human Dream." Eranos
lahrbuch 51. Frankfurt a/M. Insel. Excerpted in D88e, B97,
ItA91a. See also GeB99.
F83a "Buffalo's Inner City: A Conversation between Paul Kugler
and James Hillman." Buffalo, NY: Buffalo ArtsReview 1/1.
F83b "Letter to the Editor" (with Paul Kugler). Buffalo, NY: Buffalo
Arts Review 1/2.
F83c Translation from German of "[ottings on the jung Film
'Matter of Heart'" by Adolf Cuggenbuhl-Craig. Spring 1983.
Dallas, TX: Spring Pub!.
F83d IIA Contribution to Soul and Money." Money, Food, Drink
and Fashion and Analytic Training: Depth Dimensions of Physical
Existence. Proc. of the 8 th IntI. Congress for Analytical Psy-
chology. Ed. J. Beebe. Fellback: Adolf Bonz. Originally in
Soul and Money by Russell A. Lockhart, James Hillman, et. a1.
Dallas, TX: Spring Publ., t 982. Also see GeF80. Collected
in PoA93b.
G83a "Myth and Aging." The University of Wisconsin, Milwau-
kee, Center for Twentieth-Century Studies, Apr.
G83b "Academia, the Soul, and the City." Talk, Annual Meeting,
American Academy of Religion, Dallas, TX, Dec.
G83c "On Dreaming of Pigs: A Jungian View of Interpretation."
Lecture for Dept. of English, Yale Univ., New Haven, CT,
Nov.
G83d "On Images." Transcript of taped class/ University of New
Mexico/ Oct. 12.
G83e "Discussion" among James Hillman, Hayao Kawai, and
Toshihiko Izutsu. Also laH83.
H83 Interview by Thomas Moore. "Let the Creatures Be."
Parabola: Myth and the Questfor Meaning. New York: Society
for the Study of Myth and Tradition. Spring/ 8/2.
1982
082 Anima Mundi: The Return of the Soul to the World." Spring
1982. Dallas, TX: Spring Publ. Lecture delivered in Italian,
Palazzo Vecchio, Firenze, Oct. 1981. Collected in A96a,
ItA02c, PoA93b. Also ItD93b.
E82 'The Imagination of Air and the Collapse of Alchemy."
Eranos lahrbuch 50. Frankfurt a/M. Insel.
F82a "On Culture and Chronic Disorder." The Institute Newslet-
ter, 1/2, Feb.-Mar. Dallas, TX: Dallas Inst. of Humanities
and Culture. Excerpted in Stirrings oj Culture. Eds. Robert
Sardello, Gail Thomas. Dallas, TX: Dallas Institute Publica-
tions, 1986. Included in ItA85, PoA93b. Also FrF88.
F82b "City Limits." Imagining Dallas. Dallas, TX: Dallas Institute
of Humanities and Culture.
1981
A81 Loose Ends: Primary Papers inArchetypal Psychology. Dallas, TX:
Spring Publ. New York/Zurich, Spring PubI., 1975. Includes
D70c/ D97b, D81a-f/ D81i&j/ D74b, E73, GeD63, ItD94c.
Selections in DuA84 & ItA85. Also PoA81.
D81a "Betraya1." Lecture, collected in A81. Also in Spring 1965.
First published as Lecture 128, Guild of Pastoral Psychol-
ogy, London, 1964. Collected in [tA99c. Also GeD79a,
ItD71.
DStb "Toward the Archetypal Model of the Masturbation Inhibi-

tion." Collected in AS1. Originally published in Journal oj
Analytical Psychology 1lit, London, 1966. Also ItD83a.
DSlc "On the Psychology of Parapsychology." Collected in AS1.
Originally in A Century ofPsychical Research. Eds. A. Angoff,
B. Shapin. New York: Parapsychology Foundation, 1971.
D81d "Three Ways of Failure and Analysis." Call. in ASI. Success
and Failure in Analysis. Ed. G. Adler. New York: Putnam's,
1974. Originally in Jour. ofAnalytical Psychology, 17/1, Lon-
don, 1972.
D8te "Schism: As Differing Visions." Collected in AS1. First
published as Lecture 162, London: Guild of Pastoral
Psychology, 1972.
DSlf "Plotino, Ficino and Vico as Precursors of Archetypal Psy-
chology." Collected in A81. Enciclopedia 1974, Roma. Istituto
della Enciclopedia Italiana (in English and Italian.) Also
ItD94c. Collected in ItA02b.
D8tg "Puer's Wounds and Ulysses' Scar." Dromenon, 111/3, Winter,
New York: Dromenon Jour. Collected in C79a, ItA8S,
PoA98a.
D8th "Silver and the White Earth." Part Two: Spring 1981. Dallas,
TX: Spring Publ. Part One, D80b.
DSli "Methodological Problems in Dream Research." Collected
in A81. Also GeD63.
DS1j "Pothos. the Nostalgia of the Puer Eternus." Collected in
A81. Lecture delivered in French, Chambery, May 1974.
Also [tD80c. Collected in ftA8S, PoA98a.
E81a "The Thought of the Heart." Eranos lahrbuch 48. Frankfurt
a/M. Insel. Reprinted, A84. Revised in A96a.
E81b "Psychotherapy's Inferiority Complex." Eranos lahrbuch 46.
Frankfurt a/M. Inset. Revised in A96d.
GSl "Imagination Is Bull."Lecture, Dallas Institute of Humanities
and Culture, Mar. 1981.
1980
D80a "The Therapeutic Value of Alchemical Language." Methods
of Treatment in Analytical Psychology. Ed. I. F. Baker. Fel1bach:
Adolf Bonz. Also in Dragonflies: Studies inImaginal Psychology
Ill, 1978.
D80b "Silver and the White Earth." Part One: Spring 1980. Dallas,
TX: Spring Publ. Part Two/ D81 h.
E80 "Egalitarian Typologies versus the Perception of the
Unique." Eranos lahrbuch 45. Leiden. Brill. Engl. A86.
F80a 'The Children/ The Children! An Editorial." Children's Lit-
erature 8. New Haven, CT: Yale University Press.
F80b Letter to the Editor. "University of Dallas." Dallas, TX: D
Magazine/ 7/12, Dec.
Gso "Respect for Air." Contribution to a panel on inspection
and maintenance of automobile exhaust emissions, City
Hall, Dallas, TX, Sept.
1979
A79 The Dream and the Underworld. New York: Harper. Expansion
of E75. Also GeA83, ItA96c/ laA98b.
C79a Puer Papers. Dallas, TX: Spring Publ. Includes DOOd, D81g,
D79a, E68.
C79b Studies in Jungian Thought. 1967-74, 11 vols. Lewisburg, PA:
Bucknell Univ. Press and Evanston, IL: Northwestern Univ.
Press.
D79a "Notes on Opportunism." Published in C79a. Collected in
ItA88, PoA98a.
D79b Psychological Fantasies in Transportation Problems. Irving, TX:
Center for Civic Leadership, Univ. of Dal1as. Collected in
PoA93b.
F79a C'Editor's Preface") "The Bologna Enigma" by C. G. jung.
Spring 1979, Dallas, TX: Spring Publ.
F79b "Letter from the Editor for a Tenth Anniversary." An edito-
rial in Spring 1979, Dallas, TX: Spring Publ.
G79a "Coals for Dallas: Dallas for Goals." June lecture delivered to
department heads and subheads of the City of Dallas, TX.
G79b "On Graduate Despond." Graduate Dean's opening semes-
ter address, Institute of Philosophic Studies, University of
Dallas, Irving, TX, Sept.
1978
D78 "Further Notes on Images." Spring 1.978. Dallas, TX: Spring
PubI.
1977
D77a "An Inquiry into Image." Spring t 977. Dallas, TX: Spring
Publ. First presented at the annual conference on lung,
University of Notre Dame, IN, Apr.
D77b 'The Pandaemonium of Images: C. G. lung's Contribution
to Know Thyself." Art International 3, Lugano. Revised in
A96d. Also GeE??, ItD80b.
E77 "On the Necessity of Abnormal Psychology." Eranos Jahr-
buch 43. Leiden. Brill. Reprinted in C92b. Collected in
ItA91c.
F77a "Letter" (on jung's style compared with T. S. Eliot's). Journal
of Analytical Psychology 22.
F77b "Publisher's Preface." Hermes and His Children by Rafael Lopez
-Pedraza. New YorklZiirich: Spring Publ. Also FrF80b &
ItF77.
G77 "Archetypal Therapy" (with Patricia Berry). Paper, "First
IntI. Seminar of Archetypal Psychology," Univ. of Dallas,
Irving, TX, Jan.
1976
076 "Som e Early Background to lung's Ideas: Notes on C. G.
Jung'sMedium by Stefanie Zumstein-Preiswerk." Spring 1976,
Dallas, TX: Spring Publ.
F76 "Publisher's Prefatory Note" to Visions Seminars by C. G.
Junge Zurich/New York: Spring Publ.
1975
D75a "The Fiction of Case History: A Round." Religion as Story.
Ed. J. B. Wiggins. New York: Harper. Revised in A96d.
D75b JJThe 'Negative' Senex and a Renaissance Solution." Spring
1975. ZUrich: Spring Publ. Included in ItAS5.
E75 JJThe Dream and the Underworld." Eranos Jahrbuch 42.
Leiden. Brill. Also SpD94b. Expanded as A79.
F75 "Editor's Preface," "Psychological Commentary on Kundalini
Yoga, 1 & 2" by C. G. Jung. Spring 1975. Zurich: Spring Publ.
1974
D74a "Anima' (II)." Spring 1974. Dallas, TX: Spring Publ. Also
GeD81 b & in FrOSt. Expanded in A96b.
D74b "Archetypal Theory: C. G. Jung." Ed. A. Burton. Operational

Theories of Personality. New York: Brunner/Mazel. Abridged
in A81. Also ItD83d.
1973
D73a "Anima." Spring 1.973. Dallas, TX: Spring Publ. Also GeD81a.
Expanded in A96b. In ItA02c.
073b "Pathologizing (or Falling Apart)." Art International 17/6,
Lugano. Revised in A92a.
E73 "Abandoning the Child." Eranos Jahrbuch 40, Leiden. Brill.
Revised in A81. Excerpted in Spring 63: Mom and the Kids.
Woodstock, CT: Spring Publ. Condensed in Reclaiming the
Inner Child. Ed.}. Abrams. Los Angeles: Tarcher, 1990.
1972
E72 "First Adam, then Eve: Fantasies of Female Inferiority in
Changing Consciousness." Branos Jahrbuch 38, Zurich:
Rhein. Art International 14/7, Lugano, 1970. Revised in
A97c.
t 971
F71 "Avant Propos" to the Catalogue ofCecil Collins: Recent Paintings.
London: Arthur Tooth & Sons.
G7l "Cuidellnes for the Future." Lecture Apr. 24, Malvern,
England. London: Centre for Spiritual and Psychological
Studies.
1970
B70 IIA Psychological Commentary" to Kundalini: The Evolutionary
Energy inMan by Gopi Krishna. Second printings, London:
Stuart and Watkins & Berkeley: Shambhala. First printing,
New Delhi/Zurich. Ramadhar and Hopman, 1967. Also
ItB71 & PoB n.d.
070a "C. G. jung's Contribution to Feelings and Emotions:
Synopsis and Implications." Feelings andEmotions. Ed. M. B.
Arnold. New York: Academic Press.
070b "An Imaginal Ego." [nscape 2. London: British Assoc. of
Art Therapists. Talk, Goldsmith College, London, 1969.
Included in [tA8S.
D70c IIWhy 'Archetypal' Psychology?" Spring 1970. Dallas, TX:

Spring Publ. Collected in A81, ItA96a. Also see DODc.
E70 "The Language of Psychology and the Speech of the Sou1."
Eranos lahrbuch 37, Zurich: Rhein. Art International 14/1 ,
Lugano, 1970. Also ItE72. Revised in A97c.
F70a "An Introductory Note: C. G. Carns - C. G. Jung." Psyche
(Part One] by Carl Gustav Carns. New York/Zurich: Spring
Publ.
F70b "Preface to the American Edition" of Conscience. Evanston,
IL: Northwestern University Press.
F70c Translation from German of "Must Analysis Fail through its
Destructive Aspect?" By Adolf Cuggenbuhl-Craig. Spring
1970. Dallas, TX: Spring Publ.
G70 "The Problem of Fantasies and the Fantasy of Problems."
London: Centre for Spiritual and Psychological Studies.
Lecture, Brighton, England, Nov. 1969.
1969
069 "The Psychological Approach." Mimeographed report of a
Two-Day Symposium on the Study of Religious Experience.
London: Centre for Spiritual & Psychological Studies.
1968
068 IIC. G. jung on Emotion." The Nature oj Emotion. Ed. M. B.
Arnold. Harmondsworth, England: Penguin Books.
E68 "Senex and Puer. An Aspect of- the Historical and Psy-
chological Present." Eranos lahrbuch 36, Zurich. Rhein. Art
Internationalt5/t, Lugano, 1971. Collected in C79a, ItA9gc,
PoA98a. Also FrD78, ItD90b.
F68 "Editor's Preface to the American Edition" of Timeless Docu-
ments oj the Soul by S. Hurwitz, M.-L. von Franz, and H.
jacobsohn. Evanston, IL: Northwestern Univ. Press.
H68 Interview by Kenneth L. Wilson. "A Psychologist Talks
about ..." New York: Christian Herald, Oct.
1967
E67 I/O n Psychological Creativity." Eranos lahrbuch 35, Zurich:
Rhein. Art International 13/7, Lugano, 1969. Revised in
A97c.
t 72 / ARCHETYPAL PSYCHOLOGY
F67a "Preface to the American Edition" of Evil. Evanston, IL:

Northwestern University Press.
F67b "Preface" to Satan inthe Old Testament by Rivkah Scharf Kluger.
Evanston, IL: Northwestern University Press.
F67c "Preface to the American Edition." Ancient Incubation and
Modern Psychotherapy by C. A. Meier. Evanston, IL: North-
western University Press.
G67a "Life and Death in Analysis." Paper, international conference
on suicide, San Francisco State Univ., San Francisco, CA,
Oct.
G67b "Symbols of Dying." Paper, international conference on
suicide, San Francisco State University, CA, Oct.
1965
G65a "The Inner World: The Unconscious as Experience." Pre-
sented at the Ministers' Seminar, First Community Church,
Columbus, OH, Apr. Revised in A96c.
G65b 'The Inner Darkness: The Unconscious as a Moral Prob-
lem." Presented at the Ministers' Seminar, First Community
Church, Columbus, OH, Apr. Revised in A96c.
G65c 'The Inner Femininity: Towards the Religious Moment."
Presented at the Ministers' Seminar, First Community
Church, Columbus, OH, Apr. Revised in A96c.
G65d 'The Courage to Risk Failure." Graduation address, Ameri-
can International School of Zurich, June.
1963
F63 "Foreword" (with A. K. Donoghue). The Cocaine Papers by
Sigmund Freud. Vienna/Zurich. Dunquin Press & Spring
Publ.
H63 Interview by Mary Rice Brogan. "Zurich Analysts Suggest
Oswald Sane." (With Adolf Cuggenbuhl). Houston, TX:
Houston Chronicle.
1962
D62a "Friends and Enemies." London: Harvest 8. Talk, Annual Con-
ference of the Analytical Psychology Club, Oct. 1961.
PARTTHREE: CHECKLIST /173
D62b 'ITraining and the C. G. jung Institute, Zurich." Includes

"A Note on Multiple Analysis and Emotional Climate in
Training Institutes" and "Reply to Discussions." Journal of
Analytical Psychology 7/1, London.
1958
C58 Students' Association Publications ofthe C. G. lung Institute. Three
pamphlets, Zurich, t 957-58.
1957
F57 "Eduors Preface," The Transcendent Function by C. G. Jung.
Trans. A. R. Pope (privately printed). Zurich: Students'
Association of the C. G. Jung Institute.
1951
C5 t Associate Editor, Envoy: An Irish Review of Literature and Art.
16 issues, Dublin, t 949-5 t .
Works in Foreign Languages

Albanian
AIBOI ShPirti I botes. Trans. Yllka Beshirja. l1rana: Botimet Dudaj.
Translation of ItBO t a.
Bulgarian
BuAOO The Soul's Code. In Search of Character and Calling. Sofia: Kibea.
Engl. A97b.
Chinese
(hA98 The Soul's Code. InSearch ofCharacter and Calling. China: Hainan
Publishing. Taiwan: Commonwealth Publishing. Engl.
A97b.
Czech
CzAOO Klre kdusi, Cesta zaobjeven(m individudlnrho zivotnJl1o smyslu. Trans.
Hana Kasparovska, Praha. Portal. Engl. A97b.
CzA9? Duse A Sebevrazda. Trans. Rudolf Stary. Praha. Sagittartus.
Engl. A97a.
Danish
DaAOO At trade i karakter som gammel. Trans. Marianne Bisballe.
Copenhagen: Samleren. Engl. AOO.
DaA99 Koden Til Sjalen, Pa sporet af det kald vi hver isar har i os (paper-
back). Trans. Frank R. Pedersen. Borgens Bogklub. 1998
hardcover, Copenhagen: Hargens Forlag. Engl. A97b.
DaA78 Selvmord og sjaeleligforvandling. Trans. Dita Mendel. Afterword
by Eigil Nyborg. Copenhagen: Rhodos. Engl. A97a.
Dutch
DuAOO DeKracht vanKarakter. Overde Waarde van Quder Worden. Trans.
Eli ten Lohuis en Rene Wezel. Amsterdam: Bert Bakker.
Engl. AOO.
DuA97 De Code van de Ziel. Hoe je levenslot te bepalen. Amsterdam: Bert
Bakker. Engl. A97b.
DuB97 Sigmund Freuds Kookboek. Trans. H. Moerdijk, Amsterdam:
Syn-Theses. Engl. B85.
DuA84 Verraad en vetianqen. beelden uitde archetypische psychologie (parts 1-5
only of AS1). Trans. Eis Pikaar. Rotterdam: Leminscaat.
Also see DuF67.
DuA69 Zeljonderzoek. Trans. Frits Lancel. Rotterdam: Lemniscaat.
Engl. A96c.
DuF67 "De psychologie van het kwaad." Elseviers Weekblad 23.
Amsterdam.
French
FrA04 La Trahison etautres essais. Trans. Elise Argaud. Paris: Payot &
Rivages.
FrA02 Le code cachede votre destin. Trans. Bella Arman. Paris: Editions
]'ai Lu. 1999, Paris: Robert Laffont & Le Grand Livre du
Mois. Engl. A97b.
FrA01 La force du caractire. Trans. Claude Farny. Paris: Robert Laf-
font. Engl. AOO.
Fr098 "Futurologie." La Fin duMond, Cahiers de psychologie analytique.
Trans. Yona Birker Chavanne. Ceneve La Vouivre. Engl.
G97c.
FrB98 Malgre un siecle de psychothirapie Ie monde va de plus en plus mal.
Trans. Yannick Piel. Londres: Ulmus Company Ltd. Engl.
B92.
FrB97 Malgre un siecle de psychotherapie. Paris: Fleurs Essences et

Harmonie. Engl. 892.
FrD97 "Le jaunissement de l'ceuvre." Trans. Alain Guy-Gillet,
Monique Salzmann. Cahiers jungiens de psychanalyse 88.
Translation of talk at the 11 th International Congress forAnalytical
Psychology, Paris, 1989. Engl. D91b.
FrD94 Du miroir a la fenetre. Cuerir la psychanalyse de son nar-
cissisme." Trans. Antoine Pinterovic. Heresies 5, Bruxelles.
Engl. D89d.
FrB93 La beaute de psyche: L'ame et ses symboles. Preface par Ginette
Paris. Montreal: Lejour, Partial trans. of B91.
FrH91 "La therapie serait-elle une maladie>' Trans. et adaptation
par Michel Saint-Germain/Bellefeuille. Montreal: Guide
Ressources 7/2. Engl. H89c.
FrD90 "Lame et Ie jardin" (pp, 71-75 only of D89d). Trans. Paul
Carle. Montreal: Quatre-temps 14/4, Bull. Soc. d'animation
du Jardin et de ]'Institute de Montreal.
FrF90 IIA la rencontre du risque de suicide" (Chapter 5 from A97a).
Trans. Claude Lagedec. Montreal: Frontiires (2 parts), 3/1;
3/2.
FrF89 Letter to the Editor: "La faillite du mouvement spirituel."
Montreal: Guide Ressources 5/1.
FrD89 "Le retour de Dionysos dans la conscience." Preface by En-
rique Pardo with extracts from FrA77. Art etTherapie 32/33,
Dec.
FrH89 Interview by Ginette Paris. "Conversation avec James
Hillman." Montreal: Guide Ressources 4/3.
FrF88 "La culture et la chronicite du desordre." Trans. Michele-Isis
Brouillet. Le petite revue de philosophie 9/2. Engl. F82a.
FrB85 La cuisine de Freud (avec Charles Boer). Trans. Anne Ledoux-
Mabille & Micheline Drain. Paris: Payot. Engl. B85.
FrH84 IIUne psychologie archetypale, entretien James Hillman
/Michael Cazenave." Carl G. lung, Cahier de I'Herne 46.
Paris: I'Herne.
FrA82 Le polythfisme de l'ame. Trans. Thomas Johnson. Paris: Mer-
cure de France-Le Mail. Includes C92b, DoOd & Doof &
FrD82.
FrD82 IIDe la certitude mythique." Cadmos 5, Geneva. Engl.
D90c.
FrD8t "Anima." Trans. par Viviane Thibaudier. Animus et Anima

(with Emma jung), Paris: Seghers. Includes D74a.
FrD80 "La mesure des evenernents. la proposition 117 de Proclus
dans la perspective d'une psychologie archetypique."
Science etConscience. Ed. M. Cazenave. Paris: Stock.
FrF80a "Compagnon d'Eranos, communion invisible." La Galaxie
de l'imaginaire, derive autour de l'oeuvre de Gilbert Durand. Ed. M.
Maffesoli. Paris: Berg International.
FrF80b "Preface" to Hermes etses enfants dans lapsychotherapie, par Rafael
Lopez-Pedraza. Trans. Marie-Jeanne Benmussa, Th. Auzas.
Paris: Imago. Engl. F77b.
FrB79 Pan et Ie cauchemar. Trans. Th. Auzas, Marie-Jeanne Benmussa,
Monique Salzmann. Paris: Imago. Engl. Boo.
FrD78 "Kronos-Senex et Puer." Trans. Monique Salzmann. Le Temps
18. Paris: Cahiers jungiens de psychanalyse. Engl. E68.
FrA7? Le mythe de lapsychanalyse. Trans. Philippe Mikriarnmos. Paris:
Imago. Extracted in FrD89. Engl. A97c.
Also see D95a & D81j.
German
GeA02 Charakter und Bestimmung - fine Entdeckungsreise tum individuellen
Sinn des Lebens. Trans. Diane von Weltzien. Munchen. Gold-
mann. Paperback reprint of 1998 hardcover. Engl. A97b.
GeD02 'Tradition und Innovazione (oder Revolution)." See
ItD02b.
GeH01 Interview by Lars Reichardt. "Manchrnal muss man ver-
ruckte Dinge tun, urn nicht wahnsinnig zu werden." Lauter,
bilte! Eds. Andre Behr, Lars Reichardt. Dusseldorf: My Fa-
vorite Book. Originally published as "Sind Sie von allen
guten Geistern verlassen>' in Saddeutsche Zeitung 4, 2000.
GeAOO Vom Sinn des langen Lebens - Wir werden, was wir sind. Trans.
Karin Petersen. Miinchen: Kosel. Engl. Aoo.
GeB99 Dream Animals. Trans. S. Denzel, S. Naumann. Zurich/Dus-
seldorf: Walter Verlag. Engl. B97.
GeD98 "Die Gelbung." Gorqo 35. Trans. Jacqueline Queck. Zurich:
IKM GuggenbCihl AG. Engl. 091 b.
GeH95 Interview by Ulfried Geuter. "Wer immer nur tiber die
Kindheit spricht, entpolitisiert." Psychologie Heute, Wein-
heim. Jan.
CeB93 Hundert Jahre Psychotherapie und der Welt geht's immer schlechter.
Trans. Clemens Wilhelm. Solothurn/Dusseldorf Walter.
Engl. B92.
CeD93 "Die Kraft der Schonheit." Der Zeit Punkt, Sept-Dec. Bellach.
Switzerland. Engl. D98b.
CeE90 "Uber den Stein - Bildervom alchemistischem Ziel." AuJer-
stehung und Unsterblichkeit, trans. Susanne Schreiner. Eranos
New Series 1. Munchen. Wilhelm Fink. Lecture at the
Eranos Conference "Resurrection and Immortality," Ascona,
Switzerland. Engl. D93b, E90.
GeD89 "Vom Spiegel zum Fenster; den Narzissmus der Psycho-
analyse heilen." Includes excerpts from the Italian press
and responses by A. Guggenbiihl-Craig, N. Micklem & M.
Jacoby. Stuttgart: Corgo 16. Engl. D89d.
GeH89 Interview by Shaun McNiff. "Dialog mit James Hillman."
Trans. & abridged by Bettina Egger. Berne: Forum fur Kunst-
therapie 2/2. Oct. Engl. H86.
GeD88 1J0ie Welt des Mars. Uber die Liebe zum Krieg und im
Krieg." Trans. Wolfgang Giegerich. Stuttgart: Corgo 15.
Engl. D94f.
GeD87 "Eine Psychologie der Uberschreirung. gewonnen aus einem
Inzesttraum." Stuttgart: Corgo 13. Engl. 087.
GeA86a Die Heilung erfinden: Eine psychotherapeutische Poetik. Trans. Kathi
Staufer-Zahner. Zurich: Raben Reihe, Schweizer Spiegel.
An excerpt from Part III "Was will die Seele>' in Analytische
Psychologie t 7. Engl. A96d.
GeB86 Sigmund Freud: Mein Kochbuch (with Charles Boer). Trans.
Doris Engelke. Frankfurt: Eichborn. Engl. B85.
GeD86 IIDie autonome Psyche"(with Paul Kugler). Trans. Wolfgang
Giegerich. Stuttgart: Corgo to. Engl. 085c.
CeA83 Am Anfang wardas Bild: Unsere Triiume - Briicke der Seele zu den
Mythen. Trans. Doris Engelke. Munchen Kosel. Engl.
A79.
CeA81 Die Suche nach lnnen. Psychologie und Religion. 2nd edition
with a new foreword, "Vorwort zur 2. Auflage in deutscher
Sprache." Zurich: Daimon. Published in 1969 as Die Begeg-
nung mitsich Selbst, trans. M. von Eckhardt-Jaffe. Stuttgart:
Klett. Engl. A96c.
GeB8 t a Pan und die naturliche Angst: Uber die Notwendigkeit der Alptriiumefur
die Seele. Trans. Trude Fein. Zurich: Raben Reihe, Schweizer
Spiegel. Engl. BOO.
Ge081a "Anima." Trans. Hildegard Theus. Stuttgart: Gorqo 5. Engl.
073a.
Ge08tb "Anima II." Trans. Gert Quenzer. Stuttgart: Corgo 6. EngI
D74a.
GeB80 JlOas Gefuhl und die FuhIfunktion." Zur Typologie C. G. lungs.
With M.-L. von Franz. Fellbach: Adolf Bonz. EngI. B96a.
GeD80 JlUber das Senex Bewusstsein." Trans. Giesel Henney.
Stuttgart: Corgo 3. EngI. 090a.
GeF80 "Seele und Celd." Trans. Wolfgang Giegerich. Stuttgart:
Corgo 4. Engl. F83d.
GeA79 Selbstmord und seelische Wandlung. Trans. Hilde Binswanger.
Foreword by Adolf Guggenbuhl-Craig. Zurich: Schweizer
Spiegel. Zurich: Rascher, 1966. Engl. A97a.
GeD79a "Verrat." Trans. Wolfgang Giegerich, Ruth Horine. Analy-
tische Psychologie 10. Engl. D81 a.
GeD79b "Die Psychologie: Monotheistisch oder polytheistisch>"
Trans. Gudula Herrmann. Stuttgart: Corgo 1. EngI. coor
GeE?? "Pandaemonium der Bilder: C. G. jung's Beitrag zum
'Erkenne dich Selbst.'" Eranos lahrbuch 44. Leiden. Brill.
Trans. by Philipp Wolff & included in D7?b.
GeF69 IIEin Kampf auf Leben und Tod> Bermerkungen zum Auf-
stand der jugend" (with Adolf Cuggenbuhl-Craig). Zurich:
Schweizer Spiegel 44.
Ge063 "Methodologische Probleme in der Traumforschung."
Trans. Hilde Binswanger. Traum und Symbol. Ed. C. A. Meier.
Ziirich: Rascher. Collected in English without bibliography
in A81.
GeF63 "Freunde und Feinde" (With Adolf Guggenbuhl-Craig).
Zurich: Schweizer Spiegel 38.
Also see: H94c, F83c, and F70c.
Greek
GrB03 a Panas Kai a Ephialtes. Thessaloniki: Archetypo. Engl.
Boo.
GrA98 Anazhtrntao ton Eayto mao. Trans. Rena Lekkoy-Dantoy.
Athens: Ekdotikoz Organizmoz Libani, Engl. A97b.
Hungarian
HuA93 "A Halalelrneny" (Chapter 4 excerpted from A97a). Trans.
Cyula Kodolcnyi, Budapest: Magyar Szemle 11/1.
Italian
ItA04 [Anima dei luoghi, a conversation with Carlo Truppi. Milano:
ReS Libri.
ItA04a IILo psicoterapeuta tra civilizzazione e cultura," Incontro
con James Hillman r report of a Seminar, Catania, Oct. 2001.
Privately printed Palermo: Suppl, al Giornale dell'Ordine
degli Psicologi della Sicilia, ed. R. Mondo.
ItH04a Interview Leonetta Bentivolgio, "Edward Hopper, Hillman:
Vi spego Ie sue finestre," La Repubblica, May 28.
ItH04b Interview Marina Gersony, "La rnaternatica> Eun'opinione,"
Ii Giornale, April 1.
ItH04c Interview Pierluigi Panza, "Hillman. it futuro? Si chiama
matematica," Corriere della Sera, April 2.
ItA03 "Sulla devozione."Anima 2003 Lecture, Sant' Andrea in
Percussina. Florence, Apr. Engl. G02b.
ItA03a Ii linguaggio della vita: conversation; con Laura Pozzo. Trans.
Stefano Galli. Milano: RCS Libri. Engl. B96b.
ItA03b Ii botere. come usarlo con intelligenza. Trans. Paola Donfrancesco.
Milano: BUR Saggi (paperback) Milano: Rizzoli, 2002.
Also ItA96b. Eng!. A95.
ItA03c II soqno e il mondo infero. Trans. Adriana Bottini. Milano:
Adelphi. Milano: Mondadori-Il Saggiatore [1996]. Milano:
Cornrnunita (1994). Engl. A79.
ItD03 "Sulla devozione."Anima 2003 Lecturer Sant' Andrea in
Percussina, Florence, Apr. Engl. G02b.
ItD03a "L'eredita demonica di jung," Trans. Paola Donfrancesco,
I flU dell'anima. Bergamo: Moretti & Vitale. Also in Anima
2/4, Firenze, 1996. As 1111 demonico com eredita di Jung"
in Presenze ed eredita culturale di C. G. lung, ed. L. Zoja.
Milano: Cortina, 1987. Paper delivered at Milan conference.
Engl. 088a.
ItD03b "Psicoterapia. civilizzazione 0 culturaz ," Trans. Paola Don-
francesco, IflU dell'anima. Bergamo: Moretti & Vitale. Also
in Anima 2/3, Firenze, 1995. Lecture, Venice, April 1994.
ItF03 "Citta." Ars Memorativa (in English & Italian) by Plerluigi

Isola & Gabriella Pace. Firenze. Galleria Faltieri.
ItA02b ['anima del mondo e it pensiero del cuore. Trans. Adriana Bottini.
Milano: Adelphi. Includes ItD93b, ItD94c. Engl. A96a.
1tA02c Anima: anatomia di una nozione personificata. Trans. Adriana
Bottini. Milano: Adelphi. (1989). Eng. A96b.
1t002a "Immagine senso." Anima 2002: Un remoto presente. Trans. Bea-
trice Rebecchi Cecconi. Bergamo: Moretti & Vitali. Engl.
DOOe.
"Tradizione e innovazione (or rivoluzione)." Psicotherapia
- Psychotherapie - Tradizione e lnnooazione, Tradition undInnova-
tion (in English, German, Italian). Ed. Francesco Marchioro.
Bolzano: Ricerche - IMAGO - Forschung. Award lecture
at the Congresso Internazionale, 'Psicoterapia, tradizione
e innovazione.' Bolzano. Nov. 23-25, 2001. Engl. D02c.
ItD02c "Una composizione di superfici" (in English & Italian). Mar-
gotMclean, Ritratti D'Artista 7. Ed. Francesco Donfrancesco.
Bergamo: Moretti & Vitali. Engl. D02d.
[tBO 1a L'anima del mundo, conversazione con Silvia Ronchey. Milano:
RizzolilBur Saggi (paperback). (1999). Also AlBa 1.
ItBO 1b Il piacere di pensare - conoersazione con Silvia Ronchey. Milano:
Rizzoli.
ItDOla "Giustizia e Bellezza: fondamenti de psicologia ecologica."
Keynote Speech, 27th Conference of the Pio Manzti Re-
search Center. TheFire inthe Crystal, I, (in Italian & English).
Verucchio Pio Manzii Research Center. Engl. Do 1b.
ItOOl b "Mose e le corna dell' alchimista." Trans. Silvia Ronchey.
Domeniea, Dicembre 16, Suppl, II Sole/24 Ore. Condensed
version of GOta.
ItOOlc "La psicologia della precauzione." II Juoeo nel cristallo, 2 (in
English & Italian). Talk at the 27 th Conference of the Pia
Manzu Research Center. Verucchio. Centro Pia Manzu,
Also D02a.
ItOOtd "Sulla pietra. Immagini alchemiche della meta." Trans. Paola
Donfrancesco. Anima 2001: Per nascosti sentieri. Bergamo:
Moretti & Vitali.
ItDOle "Malinconia senza Dei." Introduction to Arcipelago Malinco-
nia - Scenari e parole dell'interiorita. Ed. Biancamaria Frabotta.
Roma. Donzelli. Talk at the international convention
"Arcipelago Malinconia," University of Rome, Nov. Engl.

G99b.
ItGOla "Confronto con Iarnes Hillman e la Psicologia Archetipica."
Talk and discussions, University of Catania, Oct.
ItG01b "I'Anirna del Iuogo." Transcript of Architecture Seminar
(with Carlo Truppi), University of Siracusa, Oct.
ItHOt Interview by Silvia Ronchey. "Hillman: La mia America
ingenua." La Stampa, Sept. 19.
ItAOO LA Forza del Carattere. Trans. Adriana Bottini. Milano: Adelphi.
Engl. AOO.
ItDOOa "Llconoclastia puritana e l'ordine del mondo Americano."
Trans. Anna Zanella. Elmmaqinario Contemporaneo. Ed. Rob.
Pazzi. Lecture, International Literary Conference, May
21-23,1999, Ferrara: Leo S. Olschki. Eng!. G99a.
ItOoob "La storia clinica. Evoluzione 0 rivelazione>' Trans. Paola
Oonfrancesco. Anima 2000: Un oscuro impulso interiote. Ber-
gamo: Moretti & Vitali. Engl. D97a.
ItFoo flEsilio, nostalgia e bellezza, una prefazione al libro e
all'autore.'' Una poetica dell'analisi by Francesco Donfrancesco.
Bergamo: Moretti & Vitali. Previously entitled Memorie di
Luce. In cerca di un'immaqinazione perduta (1993). Firenze. Ponte
aile Grazie.
ItA99a Politica della bellezza. Trans. Paola Donfrancesco. Bergamo:
Moretti & Vitali. Includes: 084, D85b, D88b, G90c, D92a,
D94b, D94d, D96b, D96d, 098a1 D98b, G99c, ooos
Also see ItD99b, ItD87c.
ItA99b Il suicidio e l'anima, nuova edizione. Trans. Aldo Giuliani.
Rorna. Astrolabio (t 972). Engl. A97a.
ItA99c Puer Aeternus. Trans. Adriana Bottini. Milano: Adelphi. Also
1973. Includes E68, ItD7l & It090b.
ItB99 Cento annidi psicoterapia e il mondo va semtne peggio. Trans. Paola
Donfrancesco. Milano: Cortina - Euroclub Italia. 1993,
Milano: Garzanti. Eng!. B92.
It099a "Lamentazione di Afrodite." Excerpt from D95a. Fare anima,
2/11. Milano: Studio d'Autore.
It099b IIIl naturale, it letterale e i1 reale." Trans. Paola Donfran-
cesco. L'arte dell'immaginazione. Rivista di psicologia analitica 59.
Collected in ItA99a. Eng!. D96d.
ItF99 "Politica della bellezza." Excerpt from ItA99a. Fare Anima,

3/11. Milano: Studio d'Autore.
ItH99a Interview by Andrea Cortellessa. "Hillman: in noi c'e l'anima
del mondo." L'Unita. Nov. 10.
ItH99b Interview by Sandra Petrignani. "Guru d'Occidente it
fenomeno James Hillman, il seduttore delle anime."
Panorama 46. Nov. 18.
ItH99c Interview by Fabio Botto. "Five Questions to James
Hillman." L'Unita, Nov. 10. Eng1. HOld.
ItH99d Interview by Lauretta Colonnelli, 'Lo psicanalista James
Hillman parla dell'anima della citta,' Corriere della Sera,
Nov. 10.
ItF98a "51, e morta. Perche non e mai stata COSI viva." Milano:
Liberal 15, June 11.
ItF98b "Uno psicopatico di nome jago." "Otello," in Amadeus Lirica.
VIII/2. Milano: Agostini Rizzoli.
ItA97 Il codice dell'anima - Carattere, Vocazione, Destino. Trans. Adriana
Bottini. Milano: Adelphi. Engl. A97b.
ItB97 Saggio su Pan. 12 th printing. Trans. Aldo Giuliani. Milano:
Adelphi. (1977). Eng1. BOO.
It097 "Uno sguardo pagano sulla Bibbia - Psicologia. monoteis-
tica 0 politeistica>" Anima 11. Trans. Paola Oonfrancesco.
Bergamo: Moretti & Vitali. Talk at Casa del Machiavelli,
Percussina, Apr. 1996. Eng1. D96e.
ItF97 "Note sull'inflazione di Ermes." Trans. Bianca Garufi. Revista
di psicologia analitica, 56/4. Engl. FOOa.
ItA96a Oltre l'umanismo. Trans. Paola Donfrancesco e Milka Ventura.
Bergamo: Moretti & Vitali. Includes D90c, D89a, D89b,
089d.
ItA96b Forme del Potere. Trans. Paola Donfrancesco. Milano: Garzanti.
Also ItA02a. Eng1. A95.
ItA96c Ii soqno e il mondo infero. Trans. Paola Donfrancesco. Milano:
Mondadori-ll Saggiatore. Milano: Comunita (1984). Engl.
A79.
ItB96 Fuochi blue Trans. Adriana Bottini. Milano: Adelphi. Engl.
B91.
ItD96a "Da un sogno d'incesto una psicologia della trasgressione."
Trans. Paola Donfranceco, ed. Maria Irmgard Wuehl. Trap-
pole seduttive. Milano: Vivarium. Anima 4, Firenze (1990).
Engl. D87.
ItD96b "Leredita demonica di lung." Trans. Paola Oonfrancesco.

Anima 2/4. Firenze. As "Il demoniaco com eredita di lung"
in Presmze ed eredita culturale di C. G. lung. Ed. L. Zoja. Milano:
Cortina (1987). Paper delivered at the Milan conference
"Presenza ed eredita culturale di C. G. jung." EngI. 088a.
ItD96c "Della certezza mitica." Collected in ItA96a. As "Sulla
certezza mitica" in Aut Aut, 1991. In L'immaginale 6, t 986.
First published in FrA82; also FrD82. Eng!. 090c.
ItD96d "Ermes domina il mondo."Commentary by Luigi Zoja.
Milano: II Sole - 24 Ore 170 (lune 23): 28. EngI. G96b.
ItD96e "Dioniso negli opera di lung." Lo spirito e l'ombra. Ed. M.
Pezzella. Bergamo: Moretti & Vitali. Engl. D92d.
ItD96f "Camminare." Trans. Oliviero Calvino. Contro tempo 1.
La Nuova Cina 5, t 984. Also see DOOg.
ItH96 Interview by Cristina Guarinelli. IJLa nostra anima? Ha un
profondo bisogno di Bellezza." Milano: Marie Claire. July.
ItD95a "Psicoterapia. civilizzazione 0 cultura>" Lecture, Venezia,
Apr. 1994. Trans. Paola Donfrancesco. Anima 2/3. Firenze.
ItD95b "II colore 'non-colore." I colon' della vita. Ed. P. Bianucci.
Torino: La Stampa. Originally a talk ,'The colour of non-
colour" at the "Colours of Life International Conference",
Torino, Aug. Eng!. D97c.
ItD94a "La pratica della bellezza." Archivio 2, Museo Pecci Prato.
Fiesole (Firenze). Engl. D9Sb.
It094b "Carl Gustav lung ed. Helene Preiswerk." Anima 2/2. Firenze.
ItD94c "Plotino, Ficino e Vieo, preeursori della psieologia degli
archetipi." Trans. Priscilla Artorn. ['anima del mondo ei1 pensiero
del cuore. Milano: Garzanti. Rivista di psico1ogia analitica 4/2.
Enciclopedia 1974 (Italian & English) Rorna. Istituto della
Enciclopedia Italiana. Collected in ASI & ItA02b. Engl.
D81f.
ItH94 Interview by Elisabetta Confaloni. "Umani disagi di citta
anoressiche." Roma. II manifesto. Apr. t 9.
ItD93a "Le nostre emozioni non sono nostre." Trans. Paola Oon-
francesco. Anima 2/J. Firenze. (Partially adapted from
"Preface" to A92b.)
ItD93b "Anima mundi, it ritorno dell'anirna at mondo." "Prefazione"
by the Author; "Postscript" by Paolo Barone. Trans. Paola
Donfrancesco. Third printing, L'anima del mondo e il pmsiero
del cuore. Milano: Garzanti. Also in Liimmaginale 5. Originally

a Lecture (in Italian), Palazzo Vecchio, Firenze, October
t 981. First printed in Testimonianze 24, Firenze, 1981. Re-
translated in ItA02b. EngI. 082.
ItA92 Re-visione della psicoloqia. Trans. Aldo Giuliani. Milano:
Adelphi (1983). Engl. A92a.
ItB92 "Edipo rivisitato." Trans. Alessandro Serra. Variation; suEdipo
(with K. Kerenyi). Milano: Cortina. Engl. B95.
ItD92a u • . . ed enorme e brutto." Trans. Paola Donfrancesco with
illustrated letters by Mimrno Paladino. Siracusa: Tema Celeste

Art MagaZine 37-38, Autunno. Engl. D92a.
ItD92b "La supremazia del bianco." Trans. Paola Donfrancesco.
Part 2: Anima 6. Part 1: Anima 5 (1991). Firenze. As "Sulla
supremazia del bianco." Trans. Beatrice Rebecchi Cecconi,
ed. Bianca Garufi. L'immaginale 10, 1988. Engl. D86b.
ItD92c "Ernozione, immagine, simbolo." Trans. Clotilde Calabi.
Estetica 1992 -Formedel simbolo. Ed. Stefano Zecchi. Bologna:
Mulino.
ItA91 a Animali del soqno, containing the original Preface "Perche
vengono?" Trans. Alessandro Serra, David Verzoni. Milano:
Cortina. Includes D88e, D90f, E83.
ItA91b Ii mito dell'analisi. Trans. Aldo Giuliani. Milano: Adelphi
(1979). Engl. A97c.
ItA91c La vanafuga dagl; Dei. Trans. Adriana Bottini. Milano: Adel-
phi. Includes C92b, A88 and E77.
It091 "Plural Art." Trans. Paola Oonfrancesco.Tema Celeste: Arte
Contemporanea. Engl. D90e.
ItH91 a "Intervista a lames Hillman su Wallace Stevens" (by Vittorio
Lingiardi). Milano: Poesia 4/36.
ItH91b Interview by Maria Nadotti. "Nel regno di Marte." Milano:
Linea d'Ombra 59.
ItD90a "Potere e sentimento sociale." General Aspects of the Analytic
Process. Torino: Saiga.
ItD90b Senex etPuer, eil tradimento. Trans. Matelda Giuliani Talarico.
Padua/Venezia. Marsilio (1973). Retranslated ItA9ge.
Also see It071. Eng!. E68.
ItH90 Interview by Claudio Rise. "Venti di guerra." Vanity Fair
(Italia]. Nov.
It089a "Dal narcisismo alIa finestra ..." Trans. Maria Carbone. Itin-
erari del bensiero junghiano. Eds. Paolo Aite, Aldo Carotenuto.
Milano: Cortina. Excerpts from ItF88. Eng!. D89d.
1t089b "La misura degli eventi." Trans. Francesco Donfrancesco.
Anima 2.
1tD89c "Una cosmologia per I'anima. AI di la deIl'umanismo." Trans.
Beatrice Rebecchi Cecconi. Aut Aut, 229-230. Firenze.
1tF89 "SuI sogno." (Chapter 10 of B91, less the prefatory note).
"Percorsi del sogno," Rivista di psicologia analitica 43. Eds. M.
T. Colonna, Bianca Garufi. Rorna. Astrolabio.
[tASS Saggi suibuer, including the "Prefazione." Trans. Paola Oon-
francesco, Milka Ventura, Silvia Lagorio. Eds. Francesco
Donfrancesco, Bianca Garufi. Milano: Cortina. Includes
DOOd, D90b, D81g, D81j, D79a.
[tD88 "SuI bisogno del fondamento." Trans. Milka Ventura. An
extract from the 1983 version of D89a. Anima, I.
1tF88 "Oltre il giardino." Excerpted in 1tD89a. Milano: Epoca 13,
Nov.
1tH88 Interview by Caterina Cardona. "Spezziamo quel lettino.
Hillman risponde ai suoi critici." L'Espresso. Dec. 4.
1tD87a "Psicologia archetipica." Trans. Paola Donfrancesco, Rober-
to Tamarri. Includes "Conversazione di Michael Cazaneuve
con J.H." L'immaginale 6. 1981, in Enciclopedia del Novecento,
V. Trans. Bianca Garufi. Roma: Instituto deIl'Enciclopedia
Italiana. Engl. A03.
1tD87b "Sale: un capitolo della psicologia alchemica." Trans. Marta
Cohen Hemsi. L'Intatta. Como: RED. Also published 1985
as "II Sale: un capitolo di psicologia alchimistica." Trans.
Sergio Rinaldelli. Hellas: rivista di letteratura suI mUo 8/9.
ItD87c "Del diritto a non parlare." Trans. Beatrice Rebecchi Cec-
coni. L'immaginale 9. Collected in 1tA99a. Engl. D88b.
1tD87d "II demoniaco come eredita di Jung." Presenza ed eredita culturale
di Carl Gustav lung. Ed. L. Zoja. Milano: Cortina.
ItF87 "Presentazione dell'editore." Il logos dell'anima by Evange-
los Christou. Trans. Emilio di Domenico. Roma. Citra
Nuova.
ItB86 La cucina del dottor Freud (with Charles Boer). Trans. Pierre
Denivelle (Vittorio Serra Boccara). Milano: Cortina. Engl.
B85.
ItD86 "Blu alchemico e 'unio mentalis'." Trans. Milka Ventura,

Veronica Park. L'immaginale 7. Engl. 093d.
ItH86 Interview by Silvia Lagorio. IIII nemico numero uno?
Laspirina." iu-«, Roma edizione. Dec. 10.
ftABS Trame perdute, including "Prefazione," xi-xiii. Eds. Francesco
Donfrancesco, Bianca Garufi. Milano: Cortina. Selections
from A8l. Also contains B96a, D70b, D75b, D90d, F82a.
ftDB5 "I.In primo sfondo al pensiero di Jung." Trans. Franca Cas-
suto. L'immaginale 4.
ItA84 Ie storie che curano. Trans. Milka Ventura, Paola Donfrancesco.
Eds. Francesco Donfrancesco, Bianca Garufi. Milano: Cor-
tina. Engl. A96d.
ItB84 "SuI mio scrivere." (Chapter 9 of B96b.) Trans. Maria Rosaria
Buri. L'immaginale 2.
1tB83 Intervista su amore, anima e psiche (wi th Mari na Beer). Bari:
Laterza. Expanded as B96b.
1t083a "Modello archetipico di inibizione alIa masturbazione."
Problem; di psicologia analitica. una antologia postjunghiana. Ed.
Luigi Zoja. Napoli: Liguori. Engl. 081 b.
It083b "Psicologia. monoteistica 0 politeistica>' Il nuovo politeismo (by
David Miller). Trans. Mauro Bonaci, Paola Donfrancesco.
Milano: Cornunita. Eng!. Doof.
ItD83c "Anima" (second part). Trans. Luciana & Gianni Baldaccini.
Rivista di psicologia analitica 27.
ItD83d "C. G. jung e la teoria archetipica." Problemi di psicologia
analitica: una antologia post-junghiana. Ed. Luigi Zoja. Napoli:
Liguori.
ItD80a "Anima" (first part). Rivista di psicologia analitica 21.
[t080b "II pandemonio delle immagini. II contributo di Jung
al'conosci te stesso.'" Trans. Paola Donfrancesco. Testimoni-
ante 227-228. Firenze. Collected in ItA84. Engl. D77b
ItD80c "Pothos, la nostalgia del puer aeternus." Trans. Francesco
& Paola Oonfrancesco. Prassi eteoria 4. Engl. 08lj.
It079 "Ricerche sull'immagine" (first part). Trans. Ada Bianchi
Maffei. Rivista di psicologia analitica 20.
1t078 "II valore terapeutico del linguaggio alchemico." Rivista di
psicologia analitica 1 7.
ItF77 "Prernessa" to Emus e I suo; figli by Rafael Lopez-Pedraza.
Milano: Cornrnunita. Engl. F77b.
ItD73 "Vita interiore: l'inconscio come esperienza." (Chapter 3

only of A96c.) Trans. Caterina Piccolomini Ballarati. Rivista
di psicologia analitica 4/ t .
ItD72 "Analisi e fallimento." Trans. Simonetta Adamo. Rivista di
psicoloqia analitica 3/1.
ItE72 "Linguaggio della psicologia e linguaggio dell'anima." Trans.
Caterina Piccolomini Ballarati. Rivista di psicologia analitica
3/2. Engl. E70.
ItB71 "Cornmento psicologico." Kundalini - L'energia evolutiva
dell'uomo by Gopi Krishna. Trans. Paolo Colombo. Roma.
Astrolabio. Engl. B70.
ItD?1 "Il tradimento." Trans. Matelda Giuliani Tallarico. Rivista di
psicologia analitica 2/1. Engl. D8 t a.
Also see: G03a, G03c, G02a, GOlc, GOld, GOle, GOOb,
G96a, G96c, G95d, D94a, F9tc.
Japanese
JaB04 Lectures onlung's Typology. Osaka: Sogensha. Engl. 896a.
JaAOO Seikakuno Chikara. Trans. Ryuji Kagami. Tokyo: Kawade-
shabo Shinsha. Engl. ADD.
JaA99 Sekai ni Yadoru Tamashi. Trans. Kiyoshi Hamano. Kyoto:
Jinbunn Shoin. Engl. A96a.
JaA98a Tamashii noKodo. Trans. Ryuji Kagami. Tokyo: Kawadeshobu
Shinsha. Engl. A97b.
laA98b Yume wa Yomi no Kuni kara. Trans. Mikio jitsukawa. Tokyo:
Seidosha. Engl. A79. -
JaA97b Tamashii no Shinrigaku. Trans. Ryohei Irie. Tokyo: Seidosha.
Engl. A92a.
JaA93 Genkeiteki Shinrigaku, with DOOd as an Appendix. Trans.
Toshio Kawai. Tokyo: Seidosha. Eng!. A03.
JaB91 Froito no Ryori Dokuhon. Trans. Sadmu Kimura, Yoshiaki
Ikemura. Tokyo: Seidosha. Engl. B85.
JaA90 Naiteki Sekai he noTankyu. Trans. Kazuhiko Higuchi. Osaka:
Sogensha. Engl. A96c.
JaD88 "Tamashii no kosumorogii." Kosumosu, seimei, shukyo: hyumani-
Zumu 0 koete. Nara. Tenri University Press. Engl. D89b.
JaD84 IJWarui Hahaoya, Yoi Kodomo." Trans. Tsuneko Matsuo.
Oyato Konokizuna. Eds. Hayao Kawai, Noboru Kobayashi,
Chie Nakane. Osaka: Sogensha. Engl. D90d.
t 88 / ARCHETYPAL PSYCHOLOGY
JaH83 "Yungu Shinrigaku to Toyoshiso." ("Discussion" among

James Hillman, Hayao Kawai, and Toshihiko Izutsu). Trans.
Mrs. Izutsu. Tokyo: Shiso, 6/708. Engl. G83e.
JaA82 Iisatsu to Tamasbii. Trans. Kazuhiko Higuchi, Norirnlchi
Takeda. Osaka: Sogensha. Engl. A97a.
Also see: GOOc, G94e & G91 a.
Korean
KoB97 Freud's Own Cookbook. Seoul: Minumsa. Engl. 885.
Latvian
LaA02 Dveseles Kods. Trans. Sarma Ozola. Riga: Valters en Rapa.
Engl. A97b.
Norwegian
NoH93 Interview by Espen Stoknes. "Hvalfangst, teknologi og
psykologisk aktivisme." Impuls 4. Oslo: Psykologis-insti-
tutt.
Also see: F93d.
Polish
P1B99 Ksiazka Kucharska Zygmunta Freuda. Trans. jacek Bomba.
Warszawa: Elma Books. Engl. B85.
PIA96 Samob6jstwo A przemiana Psychiczna. Trans. Oariusz Rogal ski.
Warszawa: Wydawnictwo KR. Eng!. A97a.
Portuguese
PoA03 Manhade Setembro. Trans. Gustavo Barcellos. Sao Paulo: Axis
Mundi. Eng!. D02e.
PoAOl Tipos de Poder. Um guia para 0 Uso Inteligente do Poder nos Neg6cos.
Trans. Sonia Regis. Sao Paulo: Axis Mundi. Engl. A95.
PoHOl Interview by Cristiane Correa. liAs faces do poder." Sao
Paulo: Exame. Aug., 35/17.
PoA99a A Forca do Cardter. a poitica de uma vida longa. Trans. Eliana
Sabino. Rio de Janeiro: Objective. Engl. Aoo.
PoA99b o livro do Puer, ensaios sobre 0 Arquetipo do Puer Aeternus. Trans.
Gustavo Barcellos. Sao Paulo: Paulus. Includes: E68, D90b,
D8 1g, D79a, 081 g, DOOd. Engl. C79a.
PoH99 Interview by Elisa Byington. 110 homem que leu a alma."

Sao Paulo: Republica 3/33.
PoA98 o C6digo da Alma. Em Busca da Personalidade eda (hamada. Trans.
Isabel Fraga. Lisboa. Presenca, Engl. A97b.
PoA97 o C6digo do Ser. Uma Busca do Cardur eda Voca~ao Pessoal. Trans.
Adalgisa Campos da Silva. Rio de janeiro: Objectiva, Engl.
A97c.
PoB95a 'Edtpo Revisitado." Edipo evariacoe«. Trans. Gustavo Barcellos.
Petropolis. Vozes. Eng!. B95.
PoB95b Cem anos de psicoterapia. . . e 0 mundo esta cada vez pior. Trans.
Norma Telles. Sao Paulo: Summus. Engl. B92.
PoA93a Suicidio eAlma, including a "Preface to the Brazilian edition."
Trans. Sonia Labate. Sao Paulo: Vozes. Engl. A97a.
PoA93b Cidade e Alma. Ed. and trans. Lucia Rosenberg, Gustavo Bar-
cellos. Sao Paulo: Studio Nobel. Includes D79b, 082, F82a,
F83d, 084, D85h, 086c, D94a, D94d, 094f, DOOg.
PoA93c Paranoia. Trans. Gustavo Barcellos. Sao Paulo: Vozes. Engl.
Ass.
PoA91 Psicologia Arquetipica. Trans. Lucia Rosenberg, Gustavo Bar-
cellos. Sao Paulo: Cultrix. Engl. A03.
PoA90 Anima: Anatomia de uma No~ao Personificada. Trans. Lucia Rosen-
berg, Gustavo Barcellos. Sao Paulo: Cultrix. Engl. A96b.
PoB90 AFun~ao Sentimento. A Tipologia de lung. Trans. Adail Ubirajara
Sobral com revisao tecnica de L. Rosenberg and G. Barcel-
los. Sao Paulo: Cultrix. Engl. B96a.
PoB89 Entre Vistas: Conversas com Lauro Pozzo ~obre Psicoterapia, Biografia,
Amor, Alma, Sonhos, Trabalho, Imagina~ao e 0 Estado da Cultura.
Trans. Lucia Rosenberg, Gustavo Barcellos. Sao Paulo:
Summus. EngI. B96b.
PoB86 a livro de Cozinha do dr. Freud (with Charles Boer). Trans. de
Silvio Lancellotti. Sao Paulo: Paz e Terra. Engl. B85.
PoA85 Uma Busca Interior em Psicologia e Religiao. Trans. Araceli
Martins, Jose Joaquim SobraI. Sao Paulo: Paulinas. Engl.
A96c.
PoA84 a Mito da Analise. Trans. Norma Telles. Rio de Janeiro: Paz
e Terra. Engl. A97c.
PoD82 "Picos e Vales." Trans. Adelaide Petters Lessa. No Caminho
do Autoconhecimento. Sao Paulo: Pioneira. Engl. OOOd.
PoA81 Estudos em Psicologia Arquetipica. Trans. Pedro Ratis e Silva.

Rio de Janeiro: Achiame. Engl. A81.
PoD79 IIA Grande Mae, seu Filho, seu Her6i, e 0 Puer." Trans.
Pedro Penteado Kujawski. Pais eMaes. Sao Paulo: Simbolo.
Eng!. D90b.
PoBn.d. "Cornentarios Psicol6gicos" a Kundalini by Gopi Krishna.
Trans. Ernesto Bono. Rio de Janeiro: Record. Eng!. B70.
PoCn.d. "Encarando os Deuses." Trans. Claudio Giordana. Sao Paulo:
Cultrix/Pensarnento. Engl. C92b.
Russian
RuD02 IIEdipvozvratilsia." Trans. V. Zelensky. Novaja Vesna, Vo1.4.
Engl. B95.
RuD01 "Egalitarnyje tipologij i vosprijatie unicalnogo." Trans. V.
Zelensky. Novaja Vesna, Vol. 2-3. Engl. A86.
RuD99a "Psichologija: politeistic ill monoteistic." Trans. V. Zelensky.
Novaja Vesna, Vol. t. Engl. DOOf.
RuD99b "Ot Zerkala k oknu." Trans. V. Zelensky. Novaja Vesna, Vol.
1. Engl. D89d.
RuB98 "Lekzshiji po jungovskoij tipologii." Trans. V. Zelensky. St.
Petersburg: BSK. Engl. B96a.
RuA97 Isezeliajuschij Viemysel. Trans. J. Donetz, V. Zelensky. St.
Petersburg: BSK. Engl. A96d.
RuA96 Archet;p;cheskaya psichologia. Trans. J. Donetz, V. Zelensky.
St. Petersburg: BSK. Engl. A03.
Serbian
SeD95a "Anima and Psyche," Trans. Velimir B. Popovic, in Psychol-
ogy of the Feminine, Beograd: Nolit, 1995.
SeD95b "Anima and Feminine," Trans. Velimir B. Popovic, in Psy-
chology of the Feminine, Beograd: Nolit, 1995.
SeD95c "Anima and Contrasexuality," Trans. Velimir B. Popovic, in
Psychology of the Feminine, Beograd: Nolit, 1995.
SeD88a "Notes on Opportunism," Trans. D. D. Markovic, Delo
XXXIV 9-10 (1988).
SeD88b "Senex and Puer," Trans. G. Eljdupovic, Delo XXXIV 9-10
(1988).
PART THREE: CHECKLIST / t 9 t
Spanish
SpA04a EI sumo y el inframundo. Trans. Carles Avila. Barcelona: Paidos
SpAOOa EI Mitodel Analisis. Trans. Angel Gonzalez de Pablo. Madrid:
Siruela, Engl. A97c.
SpAOOb Tipos de Poder, Gu(a para pensar por U110 mismo. Trans. Gloria
Koros. Buenos Aires: Granica. Engl. A95.
SpAOOc La Fverza del Caraeter y la Larga Vida. Trans. Francisco Paez
de la Cadena. Madrid: Debate. Engl. Aoo.
SpA99a EI Pensamiento del Corazon. Trans. Fernando Borrajo. Madrid:
Siruela. Engl. A96a.
SpA99b Re-imaginar la psieologia. Trans. Fernando Borrajo. Madrid:
Siruela. Engl. A92a.
SpA98 El C6digo del Alma, La Respuesta a la Voz Interior. Trans. Jorge
Ribera. Barcelona: Martfnez Roca. Engl. A97b.
SpB95 Cien aiios de psieoandlisis. . . y todo sique igual. Trans. Jaime Col-
lyer. Buenos Aires: Sudamericana. Engl. B92.
SpD94a La Cultura y el Alma Animal. Trans. Maria J. Bustamante. Ca-
racas: Fundacion Polar. Engl. D97d.
SpD94b IIEI Sueiio y el Inframundo." Arquetipos y S(mbolos Coleetivos.
Trans. Jesus Casquete y Josetxo Beriain. Cfrculo Eranos I.
Barcelona: Anthropos. Engl. E75.
SpF80 "Prefacio a la edicion en lengua hispanica" to Hermes y sus
hijos, by Rafael Lopez-Pedraza. Trans. Carlos Valbuena.
Caracas: Ateneo.
Swedish
SwA01 Finna sjalens styrka. Om manniskans sanna vdsm oeb meninqen med
eft langt liv. Trans. Per Rundgren. Stockholm: Natur och
Kultur. Engl. ADO.
SwAOO Sjiilens kod. Att soka sin natur oeb livsuppgift (paperback). Trans.
Per Rundgren. Also 1998 hardcover. Stockholm: Natur och
Kultur. Engl. A97b.
SwA67 Sjiilvmordet oeb sjiilen. Trans. Gudrun Ullman. Stockholm:
Raben och Sjogren. Engl. A97a.
Contributions to the Eranos Yearbook
1966 "On Psychological Creativity." EranDs lahrbuch 35. Zurich:

Rhein, 1967.
t 967 "Senex and Puer. An Aspect of the Historical and Psycho-
logical Present." EranDs lahrbuch 36. Zurich: Rhein, 1968.
1968 "The Language of Psychology and the Speech of the SouL"
Erano« lahrbuch 37. Zurich: Rhein, 1970.
1969 "First Adam, then Eve: Fantasies of Female Inferiority in
Changing Consciousness." EranDs lahrbuch 38. Zurich:
Rhein, 1972.
1971 "Abandoning the Child." Erano« lahrbuch 40. Leiden. E. J.
Brill, 1973.
1973 "The Dream and the Underworld." Eranos lahrbuch 42.
Leiden. E.]. Brill, 1977.
1974 "On the Necessity of Abnormal Psychology." Erano: lahrbuch
43. Leiden. E.]. Brill, 1977.
1975 "Pandaemonium der Bilder. C. G. lungs Beitrag zum
'Erkenne dich Selbst'." Branos lahrbuch 44. Leiden. E.]. Brill,
1977.
1976 "Egalitarian Typologies versus the Perception of the
Unique." Eranos lahrbuch 45. Leiden: E. J. Brill, 1980.
1977 "Psychotherapy's Inferiority Complex." Eranos lahrbuch 46.
Frankfurt: Insel, 1981.
1979 'The Thought of the Heart." Eranos lahrbuch 48. Frankfurt:
Insel, 1981.
1981 "The Imagination of Air and the Collapse of Alchemy."
Eranos lahrbuch 50. Frankfurt: lnsel, 1982.
1982 'The Animal Kingdom in the Human Dream." Eranos lahr-
buch 51. Frankfurt: Insel, 1983.
1985 "On Paranoia." Erano« lahrbuch 54. Frankfurt: Insel, 1987.
1987 "Oedipus Revisited." Eranos lahrbuch 56. Frankfurt: Insel,
1989.
1990 "Concerning the Stone: Alchemical Images of the Coal."
See D93b, GeE90.
1982 Foreword
T his monograph was written during the Autumn of 1979 at the

request of the Istituto dell'Enciclopedia Italiana for inclusion
in Volume V of the Enciclopedia del Novecento, published in 1981,
where it can be read in the Italian translation of Bianca Garufi.
Her assiduous attention helped these condensed formulations
find their final expression.
Though I feel ambivalent about these sorts of abbreviations,
it seemed to me that since it was out in translation why not in
the original. For this first publication in English, I have made
scarcely any revisions, neither bringing the literature up-to-date
(other than a few insertions), nor enumerating the directions ar-
chetypal psychology has taken in various hands since 1979, nor
reporting on lectures, conferences, meetings. Developments move
so quickly that the fantasy of "keeping-up-to-date" is misplaced.
Rather, this essay serves merely to locate archetypal psychology
as a topic of thought presented in the style of an encyclopedia
of the twentieth century.
To supplement this monograph with its own full bibliography,
there is appended a complete checklist of my writings, including
translations and unpublished papers, which replaces and extends
the one concluding in 1975 that was available in Loose Ends.
I am extremely grateful to Robert Scott Dupree for his mas-
terful work with the checklist, to Susan Dupree who expertly
and caringly composed the text, and to Mary Helen Gray for
supervising the editing and production of the entire work.
She made this book.
J. H.
1993 Prefatory Note to the Fifth Printing
W e have again revised the checklist of publications compris-

ing Part Three of this little book, adding entries since the
1988 edition and completing it into January 1993. As well, trans-
lations and cross-references have been collated with the original
versions so that, as best as we know, this checklist is correct and
thorough. The job took several fine hands: Pierre Denivelle, Mary
Helen (Gray) Sullivan, Jacob Rabinowitz, and especially A. K.
Donoghue with whom I have worked on bibliographies, transla-
tions, and references since the late 1950s. I am glad to thank them
each for their diligent care.
To revise, however, Parts One and Two of this little book is
beyond anyone's reach, since the field called Archetypal Psychol-
ogy continues to extend so widely, and wildly. This proliferation
of ideas and works was exemplified at the Festival of Archetypal
Psychology at the University of Notre Dame, Indiana (july 1992).
Attended by nearly five hundred people, the event lasted six days
and was the occasion for papers, lectures, poetry, exhibitions,
performances, films, and discussions by men and women from
many parts of the world whose work directly or tangentially af-
fects, or is affected by, the ideas summarized in this little book.
To include the work of the nineties and the elaborations of the
eighties goes beyond the intention of "A Brief Account," which
this book purports to be.
Nonetheless, readers might like to know of five periodicals

that present the movement of ideas in the field: Corgo:
Zeitschrift fur archetYPische Psychologie und bildhaftes Denken, Zurich:
Schweizer Spiegel Verlag; Anima, Casella postale 93, 50012 Bagno a
Ripoli, Firenze;[immaginale, Casella postale 273,73100 Lecce;Sphinx,
Box 417, London NW3 6YE; and Spring: A Journal of Archetype
and Culture [now published by Spring Journal, Inc, 627 Ursulines
Street #7, New Orleans, LA 70116].
J. H.
About the Author
The pioneering imaginative psychology of James Hillman that

soon will span five decades has entered cultural history, affecting
lives and minds in a wide range of fields. For the creativity of
his thinking, the originator of Archetypal Psychology and
author of A Terrible Love of Wa~ The Soul's Code, and The Force of
Character has received many honors, including the Medal of the
Presidency of the Italian Republic. He has held distinguished
lectureships at Yale, Princeton, and Syracuse Universities, and
his books have been translated into some twenty languages.
Of his many books, Spring Publications has published Anima,
Loose Ends, Archetypal Psychology: A Brief Account, Healing Fiction, Pan
andthe Nightmare, Suicide and the Soul, [nsearch. PsychologyandReligion,
Oedipus Variations (with Karl Kerenyi), The Thought of the Heart and
the Soul of the World, Inter Views, and Lectures on lungs Typology (with
Marie-Louise von Franz). He lives in Connecticut.

Hillman James Archetypal Psychology PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Hillman James Archetypal Psychology PDF

Uploaded by

Copyright:

Available Formats

JAMES ·HIlLMAN UNIFORM EDITION

SPRING PUBLICATIONS, INC.

Copyright © 1983,2004 by James Hillman

Published by Spring Publications, Inc.

Originally published in Italian in 1981 as "Psicologia archetipica," a chapter in

Revised and expanded third edition i'S yc t-I

Library of Congress Cataloging-in-Publication Data

Dallas Institute Publications, Joanne H. Stroud, Director

The Dallas Institute of Humanities and Culture

as integral part of its publications program concerned with

Additional support for this publication has been provided by

The Fertel Foundation, New Orleans, Louisiana

Pacifica Graduate Institute, and

Sources of Archetypal Psychology 13

Bibliography of Archetypal Psychology

Complete Checklist oj the Writings of James Hillman

1983 Foreword 195

1993 Prefatory Note to the Fifth Printing 197

E arlier prefaces appended to the end of this book explain its

Sources of Archetypal Psychology

rchety pal psychology, first named as such by James Hillman

which lung is recognized as the source but not as the doctrine.

of mind." Support for the archetypal and psychological signifi-

In extending the tradition of lung and Corbin forward,

life of the spirit on the other. In the dualistic tradition, psyche

Image and Soul: The Poetic Basis ofMind

T he datum with which archetypal psychology begins is the

further imagining? Does the response "stick to the image" (Lopez..

physiology of the brain, the structure of language, the organiza-

rc h e ty p a l psychology axiomatically assumes imagistic

implies more than personal consequences, raising the soul itself

phenomenon: the archetypal image. This leads to the next step:

rather than pointing at something ... points to something, and

of images as daimones and angels (message bearers). "Perhaps

ogy and traditional psychologies that are egocentered, epic

T he primary metaphor of psychology must be soul. Psychol-

If every statement has psychological content, then every

Anima and Rhetoric

By speaking of soul as a primary metaphor, rather than defining

all the while working at "seeing through" the mechanistic and

Soul and Myth

The primary rhetoric of archetypal psychology is myth.

Soul, Metaphor, and Fantasy

T he philosophical problem "how to define soul" or how to state

not speak in declarative statements or explain in clear contrasts.

That re-imagining and re-animating of the cultural psyche

§ 18): liThe psyche creates reality everyday. The only expression

Soul and Spirit

f imagining is the native activity of the anima mundi, then fan-

style to fulfill the obligations required by a spiritual perspective,

T he underlying aspiration of its work archetypal psychology

In other words, only when imagination is recognized as an

The question of the soul's immortality is not directly answered

Depth and the Vertical Direction

S ince its beginning in Freud's study of the deep layers of the

For archetypal psychology, the vertical direction refers to

Cultural Locus: North and South

T he downward direction may also be envisioned as Southward.

soul only from a northern moralistic perspective. The unconscious

f all the moves, none is so far-reaching in cultural implica-

(2) The tradition of thought (Greek, Renaissance, Roman-

necessary for the authorization of "a pluralistic universe" (William

formulated ambiguously, as metaphors for modes of experience