A qualitative analysis of the Taiyi Jinhua Zongzhi

The Taiyi Jinhua Zongzhi (太一金華宗旨) is an important Daoist text, in particular to the Longmen branch of the Quanzhen movement. It is attributed to Lü Dongbin and describes a form of meditation called huiguang (回光 – turning around or reversing the light). The text was popularized in the West through a commentary by Carl Jung on Richard Wilhelm’s translation. However, the accuracy of both Jung’s commentary (e.g., Cott & Rock, 2009) and Wilhelm’s translation (e.g., Cleary, 1991) have been questioned. While the Taiyi Jinhua Zongzhi tends to express its message in much clearer language than many Daoist texts, it is still may not be immediately accessible to most readers on first viewing. Thus, the results presented herein are intended to clearly present the main messages of the Taiyi Jinhua Zongzhi for those unfamiliar with the text, while attempting to avoid committing the same errors as, for example, Jung. To do this, the present analysis extracted all the prominent constructs discussed in the text, descriptions of their nature, and the relationships between them. This resulted in five overarching themes, two of which describe the general process of turning the light around, and a further three that describe a stage-like progression resulting from this general process. The constructs and relationships that constitute each theme are discussed in detail with the aid of diagrammatic representations, as are the relationships between the five themes.
It is hoped that this analysis will make the general teachings of the Taiyi Jinhua Zongzhi more accessible to psychologists wishing to pursue studies in the area of Daoism.

Citing the saucers: astronomy, UFOs and a persistence of vision

This paper consists of two parallel and interweaving investigations regarding the UFO phenomenon and its origins with respect to observational astronomy. First, as a young child, I was fascinated with astronomy and would spend many hours with my toy telescope, viewing blurred images of the night sky. I also held a deep belief in UFOs and was committed to seeing and recording a flying saucer for myself. This led me to fabricate my own UFO photographs and from these I developed a critical relationship with photography as a means of documentation and as a medium of illusionary projection. This paper is therefore partly personal and reflexive.The second thread investigates the advent of the UFO phenomenon as a consequence of nineteenth and early twentieth century developments in observational astronomy, and the speculative theories regarding life on Mars that emerged during this period. I will be considering the work of Giovanni Schiaparelli, Percival Lowell and the writings of Carl Jung. I will be arguing that the primary force that led towards a belief in flying saucers emerged from the speculations and misinterpretations of certain astronomical observations, together with a desire to project upon that which was observed, rather than to see that which was there.

Person, persona

Person and persona are presented as conceptually at opposite ends of a spectrum. Person describes the internal dimensions of the self, while persona identifies the external and public presentations of the self. The article explores these ideas of person and public persona from their theoretical origins in media and communication research and how they are challenged and shifted by the way various communication technologies are used and deployed in contemporary culture.

Legal systemology and the geopolitics of Roman law: a response to Stuart Elden’s critique of Carl Schmitt’s spatial ontology

This paper explores the production, destruction, and reproduction of the geopolitical spaces of Roman law in order to offer an analysis of Schmitt’s (selective) notion of Jus Publicum Europaeum and its relevance to the current “depoliticization” and “dejuridification” of the world. By adopting a historical and geopolitical approach that reaches the boundaries of legal systemology and political theology, the present contribution investigates the manipulative and instrumentalist use of the material object of Rome’s (universalist) competence, namely the “territory” as dominium of its political intervention, which was ultimately (and idealistically) aimed at avoiding the natural destiny of any living being: birth, maturity, and death. Attention is therefore paid to the Roman strategy of (ontological?) contamination of its mythical identity through the legal and sociopolitical administration and regulation of its geographical spaces in terms of (non-)cultural signification. Through the analysis of such concepts as “nomos,” “Großraum,” “Ortung,” and “Ordnung,” it is claimed that Schmitt voluntarily chose to identify the Jus Publicum Europaeum with the geopolitical order produced during the Age of Discovery and not with the “comprehensive” Roman spatial order. The reason for this choice may be identified in the distortive use of Rome’s social relations and political allegiances that lay at the core of its genealogical expansionism (and subsequent inevitable dissolution) since the conquest of Veius in 396 BC and the historical compromise between patrician nobility and plebeians in 367 BC.

Freud, Jung and Boas: the psychoanalytic engagement with anthropology revisited

Sigmund Freud's and C. G. Jung's turn to evolutionist anthropological material after 1909 is usually seen as a logical progression of their long-term interest in such material. It is also seen that they used this material ignorant of the significant challenges to the evolutionist paradigm underpinning such material, in particular the challenges led by Franz Boas. This paper argues otherwise: that both psychologists' turnings to such material was a new development, that neither had shown great interest in such material before 1909, and that their turnings to such material, far from being taken in ignorance of the challenges to evolutionist anthropology, were engagements with those challenges, because the evolutionist paradigm lay at the base of psychoanalysis. It argues that it is no coincidence that this engagement occurred after their return from America in 1909, where they had come into first-hand contact with the challenges of Franz Boas.