Healing Fiction by Hillman James

Author:Hillman, James [Hillman, James]
Language: eng
Format: mobi, epub
Tags: Psychology
Publisher: Spring Publications, Inc.
Published: 2012-02-14T05:00:00+00:00

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1 S. Leavy, “A Footnote to Jung’s ‘Memories’ ” Psychoanalytic Quarterly 33 (1964), pp. 567–74.

2 CW 7: 183. Further on the daimon as allotter of fate, see B. C. Dietrich, Death, Fate and the Gods: The Development of a Religious Idea in Greek Popular Belief and in Homer (London: Athlon Press, 1967), pp. 18, 57.

3 Cf. R Grinnell, “Reflections on the Archetype of Consciousness – Personality and Psychological Faith,” Spring: An Annual of Archetypal Psychology and Jungian Thought (1970), pp. 30–39.

4 MDR, p. 181.

5 MDR, pp. 182–83.

6 Cf. Matthew 24: 4 and 24 (though daimons are not directly mentioned), 8: 31, 9: 32, 11, 18, 15: 22; similarly Mark 1: 33, 5: 12. Other New Testament statements on daimons are referred to in footnotes below.

7 For an introduction to the literature on daimons and demonology see Die Religion in Geschichte und Gegenwart, ed. H. Gunkel, O. Scheel, et al. (Tübingen: J. C. B. Mohr, 1909–13), “Dämonen”; G. van der Leeuw, Religion in Essence and Manifestation: A Study in Phenomenology, trans. J. E. Turner (London: George Allen & Unwin, 1938), vol. 1 (on daimons, angels, plural souls, external souls); and E. Rohde, Psyche: The Cult of Souls and Belief in Immortality Among the Greeks, trans. W. B. Hillis (London: Routledge and Kegan Paul, 1925). For more modern works see F. A. Wilford, “Daimon in Homer,” Numen 12 (1965), pp. 217–32; R. H. Barrow, Plutarch and His Times (Bloomington and London: Indiana University Press, 1969), pp. 86–91, and G. Soury, La Démonologie de Plutarque. Essai sur les idées religieuses et les mythes ďun Platonicien éclectique (Paris: Les Belles Lettres, 1942); on the subject in antiquity as a whole, M. Detienne: La notion de δαμων dans le pythagorisme ancien (Paris: Les Belles Lettres, 1963); E. R. Dodds, “Man and the Daemonic World” in his Pagan and Christian in an Age of Anxiety (Cambridge: Cambridge University Press, 1965); A. Cook, “Daimon” in his Enactment: Greek Tragedy (Chicago: Swallow Press, 1971). Particularly insightful passages can be found in: R. B. Onians, The Origins of European Thought: About the Body, the Mind, the Soul, the World, Time, and Fate (Cambridge: Cambridge University Press, 1951); D. O’Brien, Empedocles’ Cosmic Cycle: A Reconstruction from the Fragments and Secondary Sources (Cambridge: Cambridge University Press, 1969), pp, 85–97, 325–36; A. D. Nock, “The Emperor’s Divine Comes,” in his Essays on Religion and the Ancient World, 2 vols. (Oxford: Clarendon Press, 1972), 1: 664ff.; D. P. Walker, Spiritual and Demonic Magic from Ficino to Campanella (Notre Dame: University of Notre Dame Press, 1975), pp. 42–55 and passim; E. R. Dodds’s commentary in Proclus: The Elements of Theology (Oxford: Clarendon Press, 1963), pp. 249ff. Also of value: E. Benz, Die Vision. Erfahrungsformen und Bilderwelt (Stuttgart: Ernst Klett Verlag, 1969); O. Diethelm, “The Medical Teaching of Demonology in the 17th and 18th Centuries,” Journal of the History of the Behavioral Sciences 6 (1970), pp. 3–15; R. May, “Psychotherapy and the Daimonic” in Myths, Dreams, and Religion: Eleven Visions of Connection, ed. J. Campbell, ed. (New York: Dutton, 1970), pp. 196–210; P. Friedlander, “Demon and Eros” in his Plato, vol. 1, trans. H. Meyerhoff (New York: Pantheon, 1958). “Excursus on the History of the Doctrine of Daemons” in The Myths of Plato, trans.

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