EDITORIALS
In 1982 Joseph Havens sent a proposal to the Executive Committee of the Friends Conference on Religion and Psychology urging them to deal with the archetypes of war and peace as an annual conference topic. This possibility, and variations of it, have been thoroughly discussed over the ensuing years. Elise Boulding’s vision of “a world without war,” (see the article in this issue), and the sharing of Samuel and Evelyn Laeuchli of their method of mimesis as a powerful tool for reconciliation within and between individuals, resulted from this concern. Engaging Marion Woodman for the 1986 conference, may be seen as reflecting a similar urgency. We expect that Joe will find Laura Dodson’s article in this issue of Inward Light is right on target.
A Proposal to the
Friends Conference on Religion and Psychology
The masthead of Inward Light suggests that our conference is concerned “with cultivating the inner life and relating it to the problems of our time”
I am concerned with the contemporary archetypes of war and peace which grip us in these days, and how this conference can help to make them more conscious and available to us, and how we can move beyond them to some “reconciling symbol.”
In these days the image of Total Annihilation seems to have an increasing hold on our imaginations. For the people of the Western World this is akin to the rise of Wotan-consciousness in pre-Hitler Germany. In contrast to earlier archetypes of war, current ones stem from the horror of wholesale nuclear destruction, which in turn have reactivated the archetype of the Apocalypse, the End of Time, Holocaust of Unprecedented Destruction. The fascination of this possibility grips both the militarists and the peace movement. I once heard an atomic scientist describe the drama of being in on the first attempt to split the atom—to alter the very nature of matter at its core. An atomic explosion is the closest we come to rivaling the Sun, our ancient archetype of unimaginable heat, light and energy. This excitement grips not only the scientist and engineer, but also the Kansas farm boy who enlists in the Navy to ride the atomic submarines and perhaps struts inwardly with the knowledge that the destruction of whole cities and nations—for the highest good of course—lie within the control of his crew. The peace movement over and over again uses the horror of another Hiroshima to spur us all to frantic action. Sometimes it feels as though we peaceniks are ourselves seduced by the details of megatons, target accuracies, and other nuclear secrets. The nuclear scene defines our roles and structures our very lives. Psychologically, what does this mean?
The contemporary archetypes of Peaceableness are no less compelling, especially for those of us who are Quakers or Peacemakers. In their more traditional forms they are known as the Garden of Eden, the Golden Age, the Peaceable Kingdom in which the lion and the lamb lie down together, the Heavenly Jerusalem, etc. We are gripped, perhaps dominated by a vision of a world where eternal harmony reigns, where there are no evil politicians and no struggles for power. For me the most influential contemporary peaceable vision is the New Age, or the Aquarian Age. Some versions of this assert a spiritual utopia in which all conflict has disappeared and we live in total harmony with Nature and our fellow humans. Even when it is not voiced consciously, many of us are informed in our judgments of ourselves and others by an image of totally loving and fully sensitive human beings. Love, unity and freedom are the way things ought to be.
Neither set of archetypes is adequate to our inward journey nor to healing our social ills. Yet each in its own way has immense power to move and activate us. Each has its elements of truth. How can they co-exist in us? If we make them more conscious, how does that change us? Is there a way beyond them to a deeper truth? Does that lead to more balanced and effective action and life-style?
Fortunately we know from psychotherapy and other forms of personal journeying (meditation, ritual, body work) that there is a way beyond these Opposites (Dark vs. Light; The End of Human Existence vs. The Coming New Age). But such a way, which Jung calls the discovery of the reconciling symbol or the transcendent function, entails living with, attending to these archetypes and their unconscious power over us. Allowing them to co-exist within us, accepting the uncertainty and tension of that, not insisting on a resolution now yet knowing there is a way which unites, are conditions of resolution. Out of living with this polarity will come fresh creativity, a new level of consciousness, a new vision of the family of nations. We will not of course arrive there in one Friends Conference, but perhaps we can see the task more clearly, and take our own steps toward achieving it. In doing so we shall be making a significant contribution to peacemaking in our time—a contribution appropriate to the particular genius of the Friends Conference.
Joe Havens
There are evidences of personal and collective distress everywhere we look. They are such a pervasive part of our everyday life that we can easily become discouraged and even overwhelmed by them. There is a natural tendency to put one’s mind on something else. Clearly we need help in dealing with threatening reality.
This issue of Inward Light brings together a number of articles which put “the wounded expression of archetypal energy” in perspective and suggest a variety of constructive paths leading away from the destructive morass threatening to engulf us. The article by Laura Dodson describes two archetypal energies as masculine and feminine antitheses, which could, if they were integrated, become part of a dynamic process. Robert Clark describes three cases of archetypal possession and lists warning signals to help us avoid the pitfalls they create. Elise Boulding outlines the process of imaging a world without weapons and projecting a history for attaining it. Louise De Leeuw tells the story of a man struggling for acceptance through a lifetime of suffering and finding it through sorrow and love.
Together these articles offer us a sound basis for the hope we need so badly and the courage to act upon it. They throw a bright light on our path through a dark and frightening world.
No doubt Robert Clark’s article in this issue will remind readers of other demonic leaders they have known. We came across the story in a back issue of Harvard magazine for May-June, 1979, about a man called John of Leiden who lived during the 16th century. Leader of a violent group, who seized the German city of Muenster, ousted its bishop and sacked its churches, he lived in luxury with 15 wives as absolute ruler of a corrupt administration. The people of Muenster believed in his conviction that he was one of God’s elect and never lost faith in him. When the bishop returned with an army, laying siege until the people were starving, John of Leiden ordered the city burned. He and his closest followers were captured and tortured to death.
And now we are hearing about a man named Lyndon LaRouche. We remember him when he was in a Civilian Public Service Camp for conscientious objectors, during World War II. A Marxist, then a member of the Socialist Labor Party, later a Democrat, he has since formed the “National Democratic Policy Committee,” apparently so named to confuse voters with the Democratic National Committee. An article in the New York Times some years ago described him as the leader of a group involved in activities of a sexual nature. It is said that around 1972 he underwent a personality change, becoming paranoid and authoritarian, purging and brainwashing members and accusing some of homosexuality.
The son of poor evangelical Quaker parents, he lives in luxury with favored leaders on a handsome estate surrounded by guards, dogs and electric fences. Although the other members of his group work long hours on low pay engaged, among other things, in questionable fund raising procedures, they support him in his conviction that Henry Kissinger, Walter Mondale and the British royal family, among others, are part of world wide drug conspiracies seeking world domination and aimed at destroying the youth of America.
This would seem to be a new twist to an old story. What might we expect, say, if the economy took a drastic downward turn? Who would be the scapegoats? Wouldn’t Lyndon LaRouche be a logical candidate for leadership of a mass movement?
The break in the regular publication of Inward Light has been a long one. This has been a disappointment to its readers and several of its authors. It has also been the source of increasing distress to the editors. The effort to produce a double issue at this time has been in part an attempt to assuage these feelings. But we realize that this in itself will cause frustration among each of the new non-Conference member subscribers whose subscription will terminate just as it has begun.
It is difficult for the editors to re-instate a publication schedule with any conviction when their efforts have recently failed so abysmally. We can, however, share our intention to issue, in September, Part II of “An Archetypal View of World Distress.” It will include a second and concluding article by Laura Dodson and another based on the material which Marion Woodman will be presenting at Cedar Crest. Bella Schwartz has begun work as Guest Editor for an issue focused on “Silence.” Material on dreams, which we requested earlier, continues to come in. It looks so interesting that we are planning on making it part of a special issue in memory of Pat Fleming, who was so loved by members of the Conference and readers of Inward Light. We are being helped in this effort by Pat’s husband, Mac Fleming, and others who were close to her and shared in her dream work. Funds are being sought to cover the extra expense of this double issue which will include the reproduction in color of some of Pat’s paintings.
In the light of all this, the need for non-members to renew their subscriptions might be seen as an opportunity to keep in touch with the exciting reading to be expected in the issues to come. In fact subscribers may wish at this time to simplify the procedure of renewal involving both single and double issues by ordering 3 instead of the customary 2 issues.
Inward Light confronts the challenge of continually rising costs. Alternative solutions include using new printing technologies and less expensive format, undertaking a campaign to recruit new subscribers, annual fund raising, and once again raising the price. Perhaps we should strike out in all possible directions simultaneously. Perhaps we should cease publication altogether?
What do you think? Would you feel badly to receive Inward Light in typescript? Would you renew your subscription, if we raised the price to $10 for 2 single issues? How would you feel if, in an effort to keep the cost down, you were to receive one single issue of Inward Light regularly each year, with an 8 page post conference newsletter in place of a second issue? Would your Meeting Library or Church Reading Room be enriched by a subscription to Inward Light? Will you share your copy among friends and acquaintances in an effort to help us find new subscribers?
We would very much like to hear what you feel about these and any other possible solutions, which you might suggest. Please write!