Yael Haft Pomrock
Chirologist and Psychotherapist
Private Practice, Haifa, Israel

I would like to share my thoughts and dilemmas that have been bothering me for some time. Let me start with a dream I dreamt about two years ago.

I see a robust male figure, very virile, with black hair and a black mustache. Next to him there is another figure, unclear, sort of a servant or a helper. The man spreads his arms sidewise. He is full of vitality and joy. He starts to undress from top to bottom. His chest is wide, full with strong arms. When he continues to take off his clothes, I see he has no penis, but a woman's genitals. I look up to his chest and I realize there are little breasts. I am stupefied. He on the other hand continues to smile, emanating a strong energy of joy and confidence. I woke up with a strong feeling of wonder, and joy full of unexplained energy.

This figure of the Hermaphrodite reminded me of another dream I have had during my analysis, where a Hermaphroditic figure appeared. At that time I was appalled, felt that there was something abnormal within me, until I understood that he represents a helping animus power.

I remember a dream of a patient of mine of many years ago. This woman threatened with suicide in a very difficult stage in her life and in analysis. In her dream there was a woman coming close towards her, wanting to embrace her, when she realizes that the woman has a penis. She, of course, interpreted this as another proof for her distortedness. It was extremely difficult for her to accept the symbolic meaning of the penis as a penetrating fructifying force.

Since my dream of two years ago I have started to concentrate on the Hermaphrodite figure and its meaning to me in my life and in general.

Jung in his book Symbols of Transformation (1) he presents a picture of a Hermaphrodite figure called The Crowned Hermaphrodite. It is taken from a manuscript Da Alchimia, belonging to Thomas Aquinas from 1520. In this picture the figure has two heads. A head of a man with black hair and a black mustache, half of his body is black. The other heads is a head of a woman and the other part of the body is clothed in a white dress. Her arm is like a black wing, whereas the arm of the man is a white wing. He holds in his hand a sword and in its midst a crown. The figure stands on a double-faced dragon and two snake-like figures with human faces, encircling his two legs. Each figure on each leg with their faces almost touching each other or kissing each other.

In Greek mythology there are several distorted figures such as Hephaestos, the Hermaphrodite, Hermes in his undignified appearance, the trickster, that are leading figures towards consciousness, transformation and inner development.

It is interesting to follow the human development in connection with the figures of the Hermaphrodite and/or the Androgyny in various versions.

In the pre-Greek mythology of the Pelasgians, the feminine principle creates the masculine principle in order to help with the creation of the world. The Goddess Eurynome, who is called The Goddess of all things, rose up from the chaos naked. To enable her to stand, she separated the sky from the sea, and in order to warm herself she danced on the waves. When she danced towards the south she felt the wind behind her moving, thus feeling the north wind. The north wind, called Boreas, is supposed to fertilize. The Goddess Eurynome took the wind between her hands and rubbed it. From the rubbing Ophion was created. Ophion enamoured by her dancing, curled himself around her thigh, impregnating her. When she realized her pregnancy she turned herself into a dove flying above the waves. When the time of delivery came she gave birth to the Universal Egg. Ophion, as a snake curled himself seven times around this Universal Egg, and remained curled until the Egg split into two. Thus were created the children of Eurynome: The sun, the moon, the planets, the stars, the earth and everything in it.

Eurynome and Ophion lived on the Olympus until Ophion angered Eurynome when he proclaimed that he created the universe. Out of rage Eurynome kicked off Ophion's head, she took his teeth out and exiled him to the underworld. She later created the seven planetary forces, putting on each one of them a Titan and Titaness. (To the Sun - Thetia and Hyperion. To the Moon - Phoebe and Atlas. To Mars Dione and Crius. To Jupiter - Themis and Eurymedon. To Venus - Thetys and Oceanus. To Saturn - Rhea and Cronus.)

Out of Ophion's teeth Eurynome created the first man, Pelasgus, and the Pelasgians race (2).

The fructifying power cannot create anything without a receiving and an accepting power, as Ophion and Eurynome. The masculine principle needs the feminine principle, and vice versa.

The Hermaphrodite, according to the myth written in the Larousse Encyclophedia (3), is the son of Aphrodite and Hermes. The nymph Salamacis fell in love with him but he rejected her love. She, in desperation, cursed him with these words: "Cruel youth, you are fighting in vain. He Gods, make that nothing will separate him from me and that nothing will separate me from him." (3). Thus he became one with her. According to this story, the Hermaphrodite, in fact, is a victim of the curse and the yearning of Salamacis. He is a victim of a possessive and an envious love.

This story makes me think about sexual identity and the psychological problem with regard to some of the homosexuals, but not only with them, as a problem of the possessive, envious relationship of the mother or the father with the son or daughter, and the latter's continuous trying, which always fails, to extricate themselves from this problematic connection, together with the yearning to become one with her or him.

On the other hand, the Hermaphrodite in India represents the Primal Force. The Lingam, being the masculine principle, the phallus, in an eternal unity within the feminine principle, the yoni.

In pre-Colombian Mexico he appears as Quetzalcoatle, the god unifying the two genders and the opposites. The Androgyinous figure was known in China, Iran, Australia and in the middle east. Plato in his Symposium proclaimed that the gods first created man as a sphere, combining within two bodies of the two genders. Blavazki said that the first god of humankind was Androgynous.

June Singer wrote in l977 a book called Androgyny, Towards a New Theory of Sexuality. There she wrote that "the Androgyny was the beginning of mythic time. Chaos is the potency that exists in the Void, the potentiality for energy within the potentiality for matter."(4).

Neumann (5) points out that the Androgyny and the Hermaphrotide represents the first phase of humankind, where the two genders are united in the Uroboros of the Great Mother, the physical narcissistic phase in need of separation between the masculine and the feminine. Then comes the phallic phase, the Uroboros Masculine, and the Cthonic phallic, still in the power of the body, until the Higher Phallus, the higher masculinity of the mind. This is the phase of the rift between the body and the mind. The results of this rift we all still feel today. The myth of Athena born out of Zeus's head comes to mind.

In this phase the woman is not anymore an equal partner to the man. She represents the psyche and the soul of man. He years for her yet shuns from her and subordinates her. The ego is considered masculine, just as consciousness, belonging to the ego realm, is considered masculine, whereas the psyche and the unconscious are considered feminine and dangerous. The negative and the sinister are personified in the woman. Thus the woman is considered as a twin soul, or the other half without her the man is not complete, because she carries his soul. On the one hand the man longs for her and on the other hand, he rejects and shuns away from her because of her threatening, castrating, devouring power.

The masculine is seen as the rational, where the mind prevails. He is active, pushing forward. The feminine is seen as sensitive, vulnerable, passive, accepting and containing.

Each copulation between the masculine and the feminine is to try to reach the aim of uniting the opposites, to wholeness. We find this in almost all religions. For example: In Judaism and in the Cabala. Ruti Netzer in a book that she is writing, cites Eidel (6) who wrote: "The human copulation was chosen as a symbol for unification in the world of the spheres, because it is considered as an act consisting lowly factors, yet when it happens, another new factor is added. The factor is ungraspable, holy, thus converting the sexual act to become sacral. The copulation is both a symbol here and an influencing factor on the divinity itself". We also find this in Hinduism, with the copulation between shiva and pravatii, the yin and yang of the Far East and in Christianity in the marriage of the nuns with Christ and the monks with the Holy Spirit. The clergy wear long garments making them thereby bisexual in appearance, a feminine garb to their masculine traits. The opposites always appear as masculine and feminine and their aim is to become one. This drama is working both on the personal level as on the collective one.

Habitually, the figures of the Androgynous and the Hermaphrodite interchange within them.

Singer (7) differentiates between the Androgyny and the Hermaphrodite. According to her "Hermaphroditism refers to a physiological abnormalityÉHermaphrodites belong to the classification of intersexuals" and in that respect they are kind of freaks.

Bisexuality, according to Singer is a psychological problem, as it refers to a lack of clarity in gender identification, whereas Hermaphroditism refers to lack of differentiation in physical sex characteristics. The Androgyny, accordingly, is not confused in his sexual identification. Androgyny men have male sexuality, Androgyny women have female sexuality - they simply do not portray masculinity or femininity in the accepted formulations of strength versus weakness, activity versus passivity, characteristics of gender. Singer also thus talks about the Androgyny Monotheism, namely one god that contains the World Parents. (8)

Often, the immediate reaction to the figure of the Hermaphrodite, whether in life or in a dream, is repulsion, distaste and fear. It is an encounter with something abnormal, unusual, distorted and repulsed.

Lopez in his book Hermes and his Children (9) mentions the Hermaphrodite as the god of the various kinds of the Freaks.

According to Ruti Netzer (10), and I agree with her, the "Androgynous refers to a description of sexuality in its formation, which includes the two sexes that have not yet been discriminated into a specific psycho-sexual entity. It is a kind of an ancient Uroboric wholeness that has not started to develop. The Hermaphrodite, on the other hand, is a mythological figure that containing the masculine and the feminine that have become newly united, which is the alchemical aim of unity". She further mentions that in olden times people who had been born with double sexual organs, masculine and feminine, were worshipped, because they symbolized the longed for unity (11).

According to Lopez (12) the Hermaphrodite is a Hermetic paradox; his bi-sexuality resolves the conflict of the opposites and brings about a new consciousness. He further pertains that with the Hermaphrodite psychology begins to be psychology in the deepest meaning.

If we think about the Hermaphrodite as having a special consciousness of its own, then it accepts reality with all the complexity of masculinity and femininity working within us, as a symmetrical figure; namely, that the masculine and the feminine are equal partners and out of this symmetry they form one figure. It reminds me of the yin and yang of the Far East, and also the picture of the Crowned Hermaphrodite.

In contradistinction to Singer, Lopez Pedraza, takes the freakishness of the Hermaphrodite and shows it as one of the main problems of society today, namely, the obliteration of borders between normal and abnormal.

Nowadays, we are witnessing and experiencing phenomenon that are happening in the world and in the universe, which we can only see them as abnormal and non-rational. I shall refer to only a few of them: unusual happenings in Nature, uncontrollable volcanic eruptions. The findings of quantum physics usurbed and changed entirely the basic physical foundations that we have been accustomed to. Nothing, today, is as it seems, nothing is finite or stable. Everything is in motion and in interrelation and everything influences each other. It seems that everything that was considered unconscious became conscious and leaves us in doubt and disorientation. We do not know any more what is normal. And I wonder what effect does it have on psychotherapy.

We encounter freakishness, obliteration of limits in ethics and culture in the streets, in clothing, in hairdos of both sexes up to the point that when looked at from behind, it is sometimes very difficult to identify the sex of the person. I shall mention here the photograph that appeared in the newspaper taken during the love parade in Tel Aviv, just as much as other freakish parades of homosexuals, lesbians and others, happening in big cities all over the globe, be it in New-York, London, Berlin, Zurich, Tokyo and others, in the name of love and freedom. We find this also in films, such as Schwarzeneggger becoming pregnant, or the film ÒTutsiÓ before, where the man wants to experience what it means to be a woman; or AlmadoverÕs film ÒAll about MotherÓ dealing with the Hermaphrodite appearing as a woman. We also encounter this subject in books such as ÒThe TrumpetÓ by Jacky Kay, about a well known Jaz player who was married to a woman and only after his death it transpired that he was in fact a woman. His wife was the only one who knew it. We also encounter it, of course, in dreams. I think it was Fellini who was one of the first to bring the Hermaphroditic/Androgyny freakishness in its essence, just as much as the estrangement from the collective freakishness. In his films ÒSatyriconÓ and ÒJulietta of the WindsÓ, the Hermaphroditic figure has healing powers, but is either feeble needing the help of people to stand straight or is fat and unclear or vague. It is interesting to see the possible development in the Hermaphroditic figure in the films mentioned above, and in the AlmadoverÕs film. The Hermaphrodite in the AlmadoverÕs film is a full-grown proud woman.

And what about our becoming the victims of the various robots who exchange the work of men and rule over them?

It seems to me, or perhaps it is my wish to see this state as an interim period, between cultures, one that is about to change into a beginning of another different culture. Interim times, usually, are confusing and chaotic. The confusion is almost in every respect. It shows itself in the process of what is happening to people, to morals, to gender, to sexual identity, to fundamental concepts of marriage. In this respect, there are now many different kinds of marriages; men remain home and women are the providers, open marriages, living together without the sanctions of the religious ceremony, or even the state, homosexual or lesbian marriages accepted by the clergy etc. A lot of changes occurred within interrelationships. Women are pursuing their independence and their need to different kinds of experiences that are not confined to formal marriages. So also with men, quite a few of them find themselves in new formats, some of them search independency and choose to live alone and not be tied to committed frames. This is not always a flight from commitment or responsibility. This may, perhaps, be their first time to feel inner freedom and the need to be alone with themselves. We also witness now changes in inner values. On the one hand there is a fixture in holding on to the past, hardening of existing belief systems, whether personally in possessiveness and jealousy of all kinds, be it in religion in the flourishing fundamentalism of "holy wars" in the name of God, between the Islam extremists and Hindus, Jews, Christians and the like, as well as the procuring of total destructive weapons where there are no frontiers, no boundaries and no morals.

If we relate to the myth of the Hermaphrodite only as the result of the jealousy and possessiveness of Salamacis, then it reflects indeed the confusion and lack of limits that we have shown. It leaves us helpless in face of facts that do not lead us anywhere.

Pedraza Lopes wrote in the above- mentioned book, that we have to take the figures and the mythological stories and use them not only to explain a certain situation but especially to encourage with their help and stimulate an inner process to occur.

The Hermaphrodite, as said above, is a combination of the archetypal figures of Aphrodite and Hermes.

In psycho-chirology we can see this combination and the relations between them by a diagonal line formed between their respective areas in the inner palm of the hand. We call this line, the line of development.

I would like to concentrate on these figures as they are, in order to understand the meaning of their relationship and what can it show us.

Richard Niebuhr, a Protestant theologist, in his book Radical Monotheism and Western Culture (13) considers "Gods as value centers" or as symbolizing "the principle of being and value".

Therefore, I shall concentrate on the archetypal figures forming the Hermaphrodite, namely, Aphrodite and Hermes, as archetypes in themselves and in their unity within the Hermaphrodite. What are their meaning and their values as portrayed by them and how can they operate within our lives.

The birth of Aphrodite was unnatural. She was not born to parents. She was born from the foam created in the sea out of the contact with the semen of Uranus. Cronus castrated his father Uranus with a sword received from his mother. He cast his father's genitals into the sea.

Aphrodite, from her birth, is different. She has her own rules of conduct. She does not belong to the collective. As known, Aphrodite is considered the Goddess of Love in all its forms. Love that encompasses basic sexual drives up to the mystical union of two souls, two bodies becoming one. In Homer and Sappho she appears as the patroness of marital love. Europides sees her as a generative force. Aphrodite loves Nature, children and mankind. It is said about her that she is the goddess of the goddesses in maternity, with a capacity of great suffering for her children and lovers. She contains Eros and maternity and she generates love without limits nor discrimination.

So, what is her meaning and value for us?

If I rely again on psycho-chirological findings, her place in the hand is very central. The area under the thumb is called the mount of Venus, namely, Aphrodite. This is the area that we consider as very valuable because is portrays the amount and sort of vitality that we have. Our ego strength (which is portrayed in the thumb) draws its strength, vitality, rigidity or weakness from this area. Aphrodite, being the goddess of love, portrayed in the area of our vitality, shows our ability or disability to love and to generate love. This is in fact the life force beating within us. Thus, love is the vital force. I would like here to mention the experiment of Rene Spitz during the Second World War with very young children who received whatever they needed with exception of love. Many of them either died or became ill, in contra-distinction with another group of very young children who lacked needs but received consideration and love. A similar result occurred with the Harlow & Harlow experiment with Chimpanzees.

When we talk about love, we are in fact talking about a sort of Being. When in love, everything is widened, spreads out, encompassing the whole world. We love one we love all; and as the saying goes: the whole world laughs and loves with us. Lack of love is described as dry, arid, void, lack of light and life. Therefore, its meaning in our lives is the essence of life itself. However, we do not always love nor in love, usually we search for love, not knowing that it is within us.

Hermes, in contradistinction to Aphrodite, is all the time in movement. He is considered a phallic god, although he is in fact Androgyny, namely, without a specific gender, he is both masculine and feminine. He is known as the messenger of the gods and in always at crossroads and on the way. He therefore, symbolizes the roads we travel in our lives, including our intimate ways in sex, which can show our essence. When we search for love, we are in fact in the hands of Hermes, who directs us at times through dark and dangerous roads. According to myth Hermes is also the god of thieves, lies, He is always full of resourcefulness and intelligence. In other words, he can lead us to good but also to bad. His presence within us allows us to feel the primitive immediate instinctuality in face of reality. However, Hermes is also the servant (14). He lights the light, he cooks the meat, serves wine etc. In essence, Hermes appears in our lives in many shades and in many roles. Being at crossroads, he protects us by putting and signing borders and limits between farmers and roads by posts and heaps of stones. It is said that he had been already in Arcadia and that the Greeks adopted him as the god belonging to places. Etymologically, he is called "He of the stone heap"(15).

As messenger of the gods, Hermes connects between the gods and between the gods and man. Therefore, he is considered the connecting and influencing god. Because of his complexity and his different roles and appearances, such as Priapus, he also acts as a compensation factor in our psyche, which creates a balance. Every connection creates thereof something new and therefore Hermes is considered as the god of transformation and as a guide to our soul.

Lopez mentions the undignified side of Hermes operating in the analyst that can communicate with the undignified material that the client or patient brings from his life.

So, what are the meaning and the value of Hermes within us?

Hermes within points to the essence of our life, he is the energy leading us in the dubious ways of our lives for the good and for the bad.

Both Aphrodite and Hermes do not represent collective morals or ethics, nor do they represent disciplining rules of conduct. Both are faithful to themselves to serve their purpose in our lives, namely, to be true to our selves, first of all. Aphrodite symbolizing vitality and ability to love and Hermes as the messenger and guide in the various venues of our lives, be it the most basic sexual, lustful drives, or in other aspects of life such as economics, politics, communications and relationships. This Hermetic side demands of us to become more conscious and to have aware boundaries and limits.

Their unity, as appears in the Hermaphrodite, combines these two energies in one form containing both, in their negative and positive aspects. So, what does this imply?

It seems to me that what is happening in the world today, shows their operation without any restraint and without any specified direction. Everything is possible, available and in motion. I do not know where does it lead us to, personally and collectively. This is the confusion, the anxiety and the lack of stability on the one hand, yet on the other hand the curiosity and the need to develop, to find new forms, new state of "being", new discoveries in all walks of life and science. Genetic Engineering and Genetic Enhancement are examples in point. This connection between these two energies contains the essence of all interactions. Everything is influencing one another and is mutually dependent. These are the foundations of quantum physics of interdependency and interconnection.

It seems that we are in the midst of the bootstrap principle. The bootstrap principle is based on the assumption that there are no basic foundations to matter and there are no basic laws. The world is seen as a network or chain of particles and happenings interconnected and interdependent. The sub-atomic particles are seen as an energetic structure in a dynamic process and not as individual parts. The network is decisive to the structure. If we consider the above from a psychological aspect, this can lead to a change in the basic attitude to psychic problems.

Lopez in his book Hermes and His Children (16) mentions that the freaks, and especially homosexuals, but not only, who are in treatment, bring the same usual problems of and in their relationships, but he thinks that they are coming more from the Priapus\Hermes archetype and less from problems with the parental figures. He contends that in order to treat these problems and the problems of freakishness in general, the analyst needs to recognize and know his own freak side, because psychology today is more of Priapus and the Hermaphrodite, who is, as Lopez says, a freak.

The Hermaphrodite, being masculine and feminine combined, contains love and service, love and dynamic energy, resourcefulness and ability to generate, give and finding new ways of "being", new ways of living and loving, bringing new consciousness. This connection leads us into relationships beyond sexuality as such, beyond the differences between a man and a woman, beyond the oppositions between power and submission, of activity and passivity. Eros, who is a Hermaphrodite, serves as a good example of a loving active relationship, that in his Hermetic way ignites the spark of love in humankind. I fear, regrettably, that Eros has been forgotten and neglected nowadays in the world. There remains still the yearning and rejection of the Hermaphrodite, the son of Aphrodite and Hermes, in the clutches of Salamacis. Is this the dynamics of what is happening today in the psyche and in the universe? The rejection of everything stable, usual and clear and at the same time the rejection of the freakishness itself that so many of us feel very uncomfortable with it; just as much as the rejection of lack of limits and boundaries that threatens the wholeness of being. Notwithstanding, the yearning can also show itself in the need for freedom without boundaries and frontiers of place or time. I shall only mention the excursions of youth all over to remote places, and although we can understand their yearning, and maybe they also represent our own yearnings, they, in fact, postpone taking responsibility to their lives and augment the yearning to new experiences, sometimes, even dangerous, such as the experiences of light and heavy drugs. In this category belong also the search to travel to different Ashrams and to look for all kinds of Gurus, all this in search for spirituality, behind which the yearning to find themselves, to realize their inner development and to reach inner wholeness.

The yearning can also show itself in the need for more love and relating, for a more sustaining "being", for finding new ways to fulfill it with sense, a return to Nature, a return to the connection between body and psyche and soma-psyche health. Perhaps, especially, the yearning for the inner Hermaphrodite who leads us to our Individuation, to our Self and brings us to open up to new relationships in other modes and in a different reality.

Priapus (17) according to the myth, is the son of Dionysus and Aphrodite, some other version says that he is the son of Hermes and Aphrodite. He is always natural, playful and, like a child, he is without any restraints. He is full of humor, always sees the humorous side of things in their simple and basic elements. Priapus is full of love of life in all its forms.

Humor is an energy that lifts us up above the heavy burden of problems and difficulties in life. Therefore, humor can be of great help, not in order to run away from hidden feelings but to lighten and raise oneself above them, in order to see from a different perspective. It has already been said that laughter heals. (I recall a film about a doctor or a psychiatrist who brought the Priapic laughter into his treatments, I think some of us already do this). If we use the priapic energy, we could consider the most freakish things in the humorous light of priapus, from a simple expression and humor may be it can be possible to cut through the results of the curse of Salamcis, of being the victims of rejection and yearning, and to reach the union of the opposites in a joyful love of man and life beyond gender. Instead of the maximum of freakishness with the slogan of freedom at any price and love in the world, we could, perhaps, feel the sense of personal responsibility and conscious intentionality and awareness, together with keeping limits and personal ethics and morals.

The last dream that I wish to bring is belonging to a woman who is not in treatment, but is working on herself. She has been in a Jungian analysis in the past. She is working in a holistic integrative treatment.

In the dream she enters her treatment room late, because of a private telephone conversation that kept her for some time. In the room a woman called Alexander, is waiting for her treatment. (The dreamer does not know any woman or man in this name). This Alexander rises up assertively and leaves the room because she is dissatisfied with the lack of consideration and the waste of time. She does not heed to the offer of the dreamer to give the treatment free. She leaves and enters a jeep where her friends wait for her and they leave happily and with joy.

While working on the dream, the dreamer realized that the woman appearing in the dream was a Hermaphrodite. Alexander is a masculine name, suggesting Alexander the Great. He conquers new territories. The inner Alexander conquers new inner territories within as an individual person without gender specification of masculinity versus femininity. Alexander as appearing in her dream knew exactly what is correct for her, and was not dependent or feeling the need to accommodate herself to collective modes of neediness. The dreamer summerized her inner process that she is going through at this stage in her life, as the importance of her belief in herself as combining femininity and masculinity without the need to belong to any specific gender and to trust the process and herself as she is.

I wish to conclude with a citation from the book of Eric Neumann, The Origins and History of Consciousness (18):

"We began with the ego in the womb of the parental uroboros dragon, curled up like and embryo in the sheltering fusion of inside and outside, world and unconscious. We end, as in an alchemical picture, with the hermaphrodite standing upon this dragon: by virtue of its own synthetic being it has overcome the primal situation, above it hangs the crown of the self, and in its heart glows the diamond". And he continues towards the end of the book, and may his words come true:

"Not until the differentiation into races, nations, tribes, and groups has, by a process of integration, been resolved in a new synthesis, will the danger of recurrent invasions from the unconscious be averted. A future humanity will then realize the center, which the individual personality today experiences as his own self-center, to be one with humanity's very self, whose coming to birth will finally vanquish and cast out that old serpent, the primordial uroboric dragon."

Bibliography:

1. C.G.Jung - Symbols of Transformation. Vol.5. Routledge & Kegan Paul, London 1956
2. June Singer - Androgyny Towards a New Theory of Sexuality. Routledge & Kegan Paul London 1977. p. 57-58.
3. New Larousse Encyclopedia. Hamlyn. London 1959 p. 132
3.Larousse - Ibid p. 149
4. June Singer - ibid p. 56
5. Erich Neumann - The Origins and History of Consciousness. Harper Torchbooks. The Bollingen Library New-York 1962
6. Ruth Nezer - a book in the writing, citing Idel who wrote in 1988 p. 159
7. June Singer - ibid p.30-33
8. June Singer - ibid p.56-58,88
9. Rafael, Pedraza Lopez - Hermes and His Children Einsiedeln. Daimon Verlag 1989.
10. Ruth Nezer - ibid
11. Ruth Nezer - ibid. p. 148/9.
12. Pedraza Lopez - ibid
13. Richard Niebuhr - Radical Monotheism And Western Culture. p.24,32. As cited in Androgyny Towards A New Theory of Sexuality by June Singer.
14. Pedraza Lopez - ibid citing Walter Otto. P. 5\6
15. Pedraza Lopez - ibid p. 13
16. Pedraza Lopez - ibid
17. Yael Haft - Relationships In Our Hands. MH Publications 2000. p. 75 ff
18. Erich Neumann - ibid p. 418.