"Like the Play of Children"
A personal and professional history of Dr. Sherwood's experience with sandplay. Her own sandplay process led to a deepening of her personal analysis and an embodied experience of transformation. The title of the chapter is taken from a medieval alchemical text that likens the art of alchemy to the play of children.
In: Into the Heart of Sandplay, eds. Dyane N. Sherwood and Betty C. Jackson. Oberlin, OH: Analytical Psychology Press: Sandplay Editions.
Into the Heart of Sandplay
Co-edited with Betty C. Jackson.
Oberlin, OH: Sandplay Editions, an imprint of Analytical Psychology Press.
An international group of Teaching Members of the International Society for Sandplay Therapy (ISST) tell the stories of their own discoveries of this unique, nonverbal therapy mode originated by Dora Kalff, who based her work on her deep relationship to Eastern meditative traditions, the Analytical Psychology of C.G. Jung, and a gift for entering the inner world of children.
Closing Address STA Assembly 2015
Sandplay therapy through the lens of weaving, with themes of making links, interconnection, working with the hands. The article includes a re-imagined, post-Patriarchal version of Ovid's tale of the weaving contest between Athena and Arachne.
In: Journal of Sandplay Therapy 24:2, 21-43.
"A Grandmother's Apron and the Holocaust"
Review of: Rachel Feferman, Golden Hands: Drawings and Reflections by Rachel Feferman, afterword by Linda Brownrigg, Los Altos Hills: Anderson-Lovelae, 2009.
Rachel Feferman inherited the apron her beloved grandmother had made as a young woman, showing her fine skill as a seamstress. Feferman was haunted by intrusive images of the holocaust, which are featured in this book, along with paintings of her grandmother's apron.
In: Jung Journal: Culture & Psyche 6:1, 128-132
"The Embodied Psyche: Movement, Sensation, Affect"
This chapter focuses on recent cognitive and neurophysiological research, including the nature of empahy, mirror neurons and von Economo neurons. It concludes with a questioning of a contemporary view that mind emerges from the activity of the brain and cautions against over interpreting the "hard" evidence to arrive at a theory of mind.
In: Body Mind and Healing after Jung: A space of questions. ed. Raya Jones. London: Routledge, 2011.
"Inner Cosmologies:Exhibits of Works by C.G. Jung and Wassily Kandinsky. New York 2009"
A major retrospective of Kandinsky's work was on view at the Guggenheim was concurrent with an exhibition of C.G. Jung's visionary Red Book at the Ruben Museum. This review of the two exhibits focuses on the inner cosmologies of two contemporaries who did not know one another but were both true to their inner experience. Kandinsky's interest in shamanism, disovered by the late art historian Peg Weiss, is offered as evidence of Kandinsky's formative interest in visionary experience, which paralleled Jung's formative visionary experiences recorded in the Red Book.
In: Jung Journal: Culture & Psyche 4:1, 10-18.
This chapter describes the importance of the analyst's-in-training own analysis, illustrated with the author's own training experience and those recounted to her by Joseph L. Henderson, who analyzed with Jung. She described the ending of her own analysis after alchemical imagery and symbolism came to carry the intense cathexis that her personal analysis had held for many years. The image that came to mind as symbolic of this shift is that of a woman riding a fish, found on the Gundestrup Cauldron.
In: Jungian Psychoanalysis. ed. Murray Stein. Open Court Press, 2010.
"The traditional Plains Indian vision quest:
Initiation and Individuation"
In this article, the Lakota cosmology and the vision quest are described, based upon the first hand accounts by Lakota and the author's personal experience of undergoing four vision quests on the Pineridge reservation in South Dakota, under the mentorship of the Lakota elder and teacher, Pansy Hawkwaing.
In: Initiation: The Living Reality of an Archetype. T. Kirsch, V. Rutter, and T. Singer (eds). London and New York, Routledge.
"Alchemical Images, Implicit Communication, and Transitional Space"
Alchemcial paintings in the Splendor Solis are discussed in terms of Winnicott's transitional space, new research on implicit affective communications and the brain.
In: Alchemy, Spring 74, 233-262.
"Response to Margaret Wilkinson"
This was a talk given at the 50th Anniversary Conference of the Journal of Analytical Psychology in Oxford, England, in response to an address by Margaret Wilkinson.
Wilkinson's paper was on the clinical relevance of new research in neuroscience. In response, I much appreciated her address, including the importance of giving priority to the patient's affect over on making insightful interpretations. I pointed out that much of the research at time should be considered preliminary and that we needed to keep in mind Jung's emphasis on the reality of the psyche and not look to neuroscience to validate our work as clinicians.
Transformation of the Psyche: The Symbolic Alchemy of the Splendor Solis
Joseph L. Henderson was an extraordinary man and analyst. He analyzed and trained many of the analysts who were a generation ahead of me, and he continued this work into following generations until he stopped practicing at the age of 102. Dr. Henderson and I collaborated on this book, and it was an extraordinary experience for me to write and have him approve of my writing. I knew he waCo-writing this book with Joseph L. Henderson, who did his personal analysiswhen he was in his 90s, was a transforming experience for me.
"Joe the Alchemist"
The image on the left is from an alchemical manuscript belonging to Glasgow University. It shows "The Projection of the Tincture from the Heart of the King." It shows the King as the Sun who gives from his heart the the tincture whose making was the goal of alchemy. He is surrounded by figures with the signs of the planets, who receive the tincture just as the planets receive light from the sun.
In this article, in a special issue devoted to Joseph L. Henderson on his 100th birthday, I described him as I knew him and likened him to the the king in this image, who rules not through the assertion of authority by from the heart.
In: The San Francisco Jung Institute Library Journal 22:2, 19-26.
"Cancer, New Age Guilt, and the Dark Feminine"
In this article I describe a vision of healing that occurred shortly before I was diagnosed with breast cancer.
The article goes on to discuss the human tendency to look for something one has done wrong when inflicted with an illness, which can be seen as the ego's attempt to master a situation which is actually beyond the ego's control.
Further, the medical and psychiatric literature which claimed that women who get breast cancer had bad relationships with their mothers is shown to be mere speculation. New Age ideas are found to be no more valid, but another form of blaming the person who is ill. These tendencies are again seen as defenses against the fear of illness and a false belief that one is responsible when becoming ill and could have done something different. The work of Susan Sontag on such superstitions in relation to tuberculosis is discussed.
In: The Ancient Heritage: The Role of Shamanism in Analytical Psychology. London and New York: Routledge, 1997.