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Jung's idea of the 'personal equation' amounts to the reflection that theoretical differences between the psychologies that people teach are rooted in their personalities, in other words, that they are due to the psychology each one 'has'. This concept also applies to different interpretations of Jung's work. The serious difficulties that Mark Saban has with my psychology are a case in point. Recourse to the concept of the personal equation reveals that Saban has his Jung and I have mine. With his insistence on his Talmudic methodological principle of dream interpretation, that 'the dream is its own interpretation', according to Saban Jung means nothing but a rejection of Freudian free association. My Jung goes far beyond that. Jung understands this methodological principle above all in terms of what he calls 'circumambulation'. The main part of this paper is devoted to an elucidation of what circumambulation involves as a mode of dream interpretation. The paper concludes with the distinction Jung himself introduced between two types of reading of his work, either as 'paper' and 'dead nostrums' or as 'fire and wind', and pleads for a reconstruction of Jung's psychology as a whole in terms of his most advanced, deepest insights, instead of a dogmatic reading mainly based on the early Jung, a reading for which his later revolutionary insights are at best negligible embellishments. [ABSTRACT FROM AUTHOR]

The article presents a discussion on the paper titled "Your Self: did you find it or did you make it?" presented by author Louis Zinkin at the Society of Analytical Psychology meeting in November 1991. Several authors including David Howell, Kate Newton, and Joe Redfearn, discussed and criticized the constructivist view of the self that Zinkin has proposed in his paper. The meeting was chaired and introduced by Christopher Perry.

This second of two papers focuses on the shame which emerged in the first 14 years of analysis of a woman who was bulimic, self-harmed, and repeatedly described herself as 'feeling like a piece of shit'. To explore this intense and pervasive shame I draw on Jung's and Laplanche's emphasis on experiences of unresolvable, non-pathological 'foreignness' or 'otherness' at the heart of the psyche. Images, metaphors, elements of clinical experience, and working hypotheses from a number of analytic traditions are used to flesh out this exploration. These include Kilborne's use of Pirandello's image of shame as like a 'hole in the paper sky' which, I suggest, points to a crack in subjectivity, and reveals our belief in the efficacy of the self to be illusory. Hultberg's observations on shame as having an existential mode (function) are also explored, as is the nature of analytic truth. Using these ideas I describe my patient's process of finding some small but freeing space in relation to her shame and self-hatred. Through enduring and learning from her shame in analysis she realized that it was part of a desperate unconscious attempt to draw close to her troubled father and so to 'love him better'. [ABSTRACT FROM AUTHOR]

Explores the issues dealing with constructivism in psychology. Non-essentialist arguments; Aims of the methods and teachings of non-essentialism in Buddhism; Views of self for constructivists and Buddhists; Discussion on the ideas of leading psychologists in constructivism.

In this article the author responds to Dr.R.B. Britton's paper on narcissism. The author says that Dr. Britton has defined the field he finds pertinent to his clinical practice. In doing this he has added an original thought of his own that the relationship between self and ego ideal in narcissistic states displaces the relationship between ego and super ego. He describes this as a defensive response to a super ego that cannot be faced. And he asked the question: Is a narcissistic state therefore an evasion of the super ego and an alternative to seeking love from the super ego? This is one of the gems of this paper and it shifts thinking about narcissism away from its predominantly envy based roots in the Kleinian development.

The article highlights the conference "Succeeding Laius: Intergenerational Difficulties in Psychotherapy Organizations," which was held in London, England by the Confederation for Analytical Psychology on March 10, 2007. The conference is part an attempt by the Confederation to reflect on turbulence in the organization associated with a transition in leadership from a founder member to a second generation.

Comments on the article published in the "Journal of Analytical Psychology," which claims that homosexuality should be regarded as a perversion. Technical definition of perversion; Possible causes of homosexuality; Basis for the claim that adolescent homosexuality fosters heterosexuality.

This article focuses on the book "The Survival Papers: Anatomy of a Midlife Crisis," by Daryl Sharp. This book draws on the basic concepts of Jungian psychology to explore the experience and meaning of conflict, depression and many other symptoms associated with psychological problems in the middle years of life.

Presents a comment on three articles which discussed the link between analytical psychology and religion. Use of metaphors describing religious experience and the dynamics of the psyche; Nature of the metaphorical language; Evaluation on the objectivity or subjectivity of empiricism; Archetypes and scientific empiricism.

Psychologist Clifford Scott compares psychoanalysis and analytical psychology in relation to the detailed behaviour of analysts. This is essential because behaviour determines, to a large extent, both the data produced and the field of study in which analysts are engaged. Among the changes in behaviour is one not sufficiently appreciated in his paper. A good many analytical psychologists have found out that there are advantages to be gained by using the couch, and, while not making it conditional for analysis to take place, they use it more often than the chair. Again, though it still is current practice to `ask patients to concentrate on an image and see what happens', or, for that matter, to concentrate on dreams by writing them down and reporting them in the session, a growing number of analytical psychologists follow a practice nearer to the one Scott indicates as characteristic of psychoanalysis: they do this because the dialectic between them and their patients is furthered and made more alive.

Comments on the article related to methodology in the context of analytical psychology written by David H. Rosen, Steven Smith, Holly Houson and Gilbert Gonzales. Establishment of methodology as a basis for testing Jung's hypotheses; Construction of methodology; Description of the material research.

The various ways schools of psychotherapy relate to dreams have been marked by isolationism and mutual conflict rather than self-examination and then integrating the discoveries and methods of other schools. Jung's method was in opposition to Freud's psychoanalysis. Existential psychology was dismissive of Freud's and Jung's discoveries, while cognitive dream interpretation and cognitive therapy sought other roads entirely. In addition, scientific and neuropsychological dream research has been only insignificantly tied to the psychotherapeutic dream theories. These conflicts and the lack of a comprehensive dream theory has made it convenient for the current rationalist collective consciousness and treatment systems to reject the often times challenging knowledge about ourselves that dreams can provide. This paper describes how contemporary theories of complex cybernetic information networks can create an overriding, constructive framework for uncovering common traits within the above-mentioned branches of dream research and dreamwork. Within this framework, ten core qualities are delineated, supported by both therapeutic knowledge as well as scientific research: 1) Dreams deal with matters important to us; 2) Dreams symbolize; 3) Dreams personify; 4) Dreams are trial runs in a safe place; 5) Dreams are online to unconscious intelligence; 6) Dreams are pattern recognition; 7) Dreams are high level communication; 8) Dreams are condensed information; 9) Dreams are experiences of wholeness; 10) Dreams are psychological energy landscapes. For each core quality I describe short dreamwork sequences from my own practice and a schematic image of how I perceive the overriding interaction between systems in the dreaming brain. For each core quality recommendations for practical dreamwork are provided. Finally, I draw attention to dreams as a huge psychological resource for humankind. [ABSTRACT FROM AUTHOR]

The paper discusses how the condition of crossed-eyes affects a baby's eye contact with mother and potentially results in the loss of a vital emotional connection with her during the earliest days of life. This loss may contribute to a rupture that arrests emotional development at a deep psychic level. It is suggested that, in the same way as premature separation, the rupture can precipitate a 'fusional complex', a defence that develops to protect the infant against psychotic anxieties. The paper proposes that psychological development atrophies in this place and creates a blind spot. These ideas are explored through analytic theory and developmental literature. The dreams of a patient and his art are used to illustrate a 10-year 'alchemical' process of bringing repressed material into consciousness and transformation. Healing the psychological wounds of deficits in early eye contact may be found to bring sight to a blind spot that was created by the nature of the condition itself. [ABSTRACT FROM AUTHOR]

Listening analytically is not listening just to what is said but listening to what is just below the surface waiting to be said. This paper looks at Jung's insight into a 'third thing' being created intra-psychically and within the analytic encounter. Ogden's concept of an 'analytic third' is used to describe the clinical aspects of this thirdness. This paper explores: how the state of thirdness is created and accessed through use of reverie and associative dreaming; how the material emerging from it is used in a from or about manner; and the eventual fate of the third in a successful analysis by a reexamination of plates four and ten of the Rosarium. The focus is particularly on the awareness and possible meanings of mythological motifs appearing in the mind of the analyst while in session. Thirdness can be viewed as the interpersonal aspect of the anima media natura and functions in a way that informs us of permeability in and between individuals, while the operation of the anima mundi means that there is always an inseparability of the individual with the world. [ABSTRACT FROM AUTHOR]

Culturally focused research has gained momentum in many disciplines, including psychology. However, much of this research fails to pay attention to the unconscious dynamics that underlie the study of culture and culturally influenced human beings. Such dynamics may be especially significant when issues of marginalization and oppression are present. Therefore, this paper seeks to contribute a framework for understanding cultural dynamics, especially unconscious cultural dynamics, within depth psychological qualitative research influenced by Jungian and post-Jungian scholarship. Inquiry that is approached with a commitment to making the unconscious conscious seeks to empower and liberate not only the subject/object studied but also the researchers themselves. Following a brief review of multiculturalism in the context of analytically informed psychology, this paper offers several case examples that focus on researchers' integration of awareness of the cultural unconscious in their study of cultural beings and topics. [ABSTRACT FROM AUTHOR]

This paper explores the evolution of Michael Fordham's ideas concerning 'defences of the self', including his application of this concept to a group of 'difficult' adult patients in his famous 1974 paper by the same name. After tracing the relevance of Fordham's ideas to my own discovery of a 'self-care system' in the psychological material of early trauma patients (Kalsched ), I describe how Fordham's seminal notions might be revisioned in light of contemporary relational theory as well as early attachment theory and affective neuroscience. These revisionings involve an awareness that the severe woundings of early unremembered trauma are not transformable through interpretation but will inevitably be repeated in the transference, leading to mutual 'enactments' between the analytic partners and, hopefully, to a new outcome. A clinical example of one such mutual enactment between the author and his patient is provided. The paper concludes with reflections on the clinical implications of this difficult case and what it means to become a 'real person' to our patients. Finally, Jung's alchemical views on transference are shown to be useful analogies in our understanding of the necessary mutuality in the healing process with these patients. [ABSTRACT FROM AUTHOR]

This two-part essay offers a critical assessment of Hillman's archetypal psychology and enquires into its viability as a psychological model. The first part explores his legacy and reviews the metapsychological frame in which his work operates. It considers the relation between his thought and Jung's, and argues that Hillman's work is not so much post-Jungian as pre-Jungian. The second part is primarily intrapsychic; it explores Hillman's character, as discerned through his writings and interviews, and considers his work as an expression of the puer aeternus. It is argued that the puer prefers to live in an eternal dream-state resistant to growing up: yet denial of the maturational impulse will only lead to it happening anyway but in a negative form. The paper considers how Hillman's model was 'unmade' by the missing developmental element of his thought. Development is an archetypal and bio-psychological necessity, and if rejected it can ruin any system that refuses to take it seriously. In Hillman's case this manifested in the form of a repressed masculine shadow, destroying the credibility of his earlier work. The two-part paper attempts to weave an objective appraisal with a running commentary based on the author's personal engagement with the man and his work. [ABSTRACT FROM AUTHOR]

The schism between psychiatry, psychology and analysis, while long present, has widened even more in the past half-century with the advances in psychopharmacology. With the advances in electronic brain imaging, particularly in developmental and post-traumatic stress disorders, there has emerged both an understanding of brain changes resulting from severe, chronic stress and an ability to target brain chemistry in ways that can relieve clinical symptomatology. The use of alpha-1 adrenergic brain receptor antagonists decreases many of the manifestations of PTSD. Additionally, this paper discusses the ways in which dreaming, thinking and the analytic process are facilitated with this concomitant treatment and hypervigilence and hyper-arousal states are signficiantly decreased. [ABSTRACT FROM AUTHOR]

This paper builds upon Britton's recent writing on 'models in the mind', in which he gives an account of preverbal metaphoric structures based on object relations (Britton 2015). These correspond with Jung's theory of innate unconscious structures. These innate models are considered alongside current linguistic theory following Chomsky and post-Chomskyan views about language acquisition. Neuroscience evidence linking language and abstract thinking with structures involved in tool use are presented. The implications of these findings, and our understanding of the relational context within which language, metaphor and abstract thought are acquired, will be discussed along with the failures of symbolization and verbal communication common amongst those with severe narcissistic disorders. [ABSTRACT FROM AUTHOR]

This paper considers the cultural significance of C.G. Jung's concept of synchronicity, as this was envisaged both by Jung himself and by the physicist Wolfgang Pauli, Jung's most important discussant in developing the concept. For both thinkers the principle of synchronicity was, above all, an attempt to develop an expanded, more holistic understanding of science. The paper argues, however, that their motives for proposing this development were not just, as might be expected, scientific, philosophical, and psychological (including personal), but also historical, social, political, and religious, and involved consideration of esoteric as well as mainstream currents of thought. [ABSTRACT FROM AUTHOR]

This paper will explore the use of identification with aspects of a lost object as a defensive strategy to cope with traumatic loss, and will show how in the depth of the analytic work this identification can be accessed and made conscious. Descriptions of work with a three-year-old boy illustrate how the sudden loss of his mother's breasts had made weaning un-accessible to him, and how, in the absence of a good experience of separation, the process of mourning had not been able to take place. Instead, identification with aspects of the lost breast was used as a defence against pain, and this state of affairs was proving a hindrance to individuation. In the discussion of the case material, the use of identification as a defence will be highlighted, and a differentiation made between abandonment and separation as this illuminates the link between mourning and individuation. [ABSTRACT FROM AUTHOR]

This paper explores some challenges of supervising clinical work of trainees, known as 'routers', who live in countries with diverse cultural, social and political traditions, and the analysts who travel to supervise them. It is written as an evolving dialogue between the authors, who explore together the effects of their own culture of origin, and in particular the legacy and values of their own training institutes on the styles and models of analytic supervision. Their dialogue is framed around the meaning of home and experiences of homesickness for analysts working away from home in an interactive field of strangeness in countries where analytical psychology is a relatively new discipline. The authors outline the findings from their own qualitative survey, where other supervisors working abroad, and those they have supervised, describe their experiences and their encounters with difference. The dialogue ends with both authors discussing what they have learned about teaching and supervising abroad, the implications for more flexible use of Jungian concepts, and how such visits have changed their clinical practice in their home countries. [ABSTRACT FROM AUTHOR]

Clinical work, as all of consciousness, is steeped in and emerges out of language. Language is the medium of our knowing, and knowing the medium of our relating. Language has us; words dream us. For the mythical Navajo as for John of the New Testament, in the Beginning was the Word. Before any kind of distinction of thought, feeling, sensation or intuition comes language - language, not as 'just words', but as image. Words are images, and images as encompassing worlds present themselves as and through language. As a determinant of identity, language undermines all cues as to individual subjectivity, Yahweh's 'I am here' rendering time and place relative, and subjectivity co-constituted. This paper is a meditation on language for clinicians in the form that language presents itself, as a meandering flow of consciousness with associations and signposts leading onward. [ABSTRACT FROM AUTHOR]

In this article the author comments on a paper by Morgan Stebbins which presented a concise overview of Lacanian theory. He states that the paper by Stebbins presents an excellent idea which will help in promoting any Jungian/Lacanian intellectual exchange. According to him Stebbin's approach to 'conjoining' aspects of Jungian and Lacanian theory conforms the strands of post-Jungian theory.

This paper takes as its starting point Jung's definition of the self as the totality of the psyche. However, because the term psyche remains conceptually unclear the concept of the self as totality, origin and goal, even centre, remains vague. With reference to Heidegger's analysis of human being as Dasein, as well as Jung's writings, it is argued that Jung's concept of psyche is not a synonym for mind but is the world in which we live psychologically. An understanding of the psyche as existentially situated requires us to rethink some features of the self. For instance, the self as origin is thus not a pre-existential integrate of pure potentiality but the original gathering of existence in which, and out of which, personal identity is constituted. The ego emerges out of the self as the development and ownership of aspects of an existence that is already situated and gathered. Relations between the ego and the self are about what is known, or admitted, and its relation with what is already being lived within the gathering that is existence. The self as psyche, origin, and centre are discussed, as well as the meaning of interiority. Epistemological assumptions of object relations theory are critically discussed. The paper also includes critical discussions of recent papers on the self. [ABSTRACT FROM AUTHOR]

This paper provides a historical, religious-philosophical context for the study of the Daoist text known as The Secret of the Golden Flower. An updated study is conducted into the controversy over the source of the text including the editions translated by Richard Wilhelm and Thomas Cleary. The main teachings of the text and the basics of two major denominations of Daoism are introduced to ground later critiques of Jung's commentary. The psychodynamics of analytical psychology, especially those concerned with integration of unconscious contents and the realization of the self (individuation) are compared with the psycho-spiritual dynamics of integration in Eastern spirituality based on the Golden Flower text. The paper concludes that it was amiss for Jung to have equated the Western ‘unconscious’ with states of higher consciousness in Eastern meditation practices, although his claim that Eastern higher consciousness is characterized by a nebulous state of non-intentionality does raise questions about the appropriateness of calling Eastern meditative states ‘consciousness’. A new concept is required to characterize the special qualities of this psychic state shared generally by Eastern spiritual traditions and a more meaningful comparison may be found in Jung's concept of the self. [ABSTRACT FROM AUTHOR]

This paper investigates the relationship between clinical knowledge and psychological theory and considers the implications for clinical writing. I argue that clinical knowledge is a way of understanding rather than a body of facts and compare clinical material to ‘texts’ that generate multiple and indeterminate meanings. Analytic theories, which represent the crystallization of ways of understanding clinical phenomena, have an inherently metaphorical ‘as if’ quality since they are derived from and adapted to the clinical process of making meaning by representing psychic states in symbolic form. Thus good clinical writing demonstrates an integration of theory and clinical material into a unified network of symbolic meanings. Redfearn's paper, ‘The captive, the treasure, the hero and the “anal” stage of development’ (1979), is discussed as an exemplar of such integration. It is suggested that clinical knowledge is equivalent to the skill of making effective interpretations. [ABSTRACT FROM AUTHOR]

The paper 1 considers the role of synchronicity in the establishment of meaning in analysis, and links it to the notion of moments of meeting proposed by the Boston Process of Change Study Group. In so doing, the paper proposed to view synchronicity as an element in developmental processes, wherein attributions of meaningfulness are made in relation to patterns of action that do not have intrinsic meaning, but which have evolved in an environment of meaning, thereby bootstrapping the infant into the world of meaning. Jung's paradigmatic example of synchronicity—the scarab beetle event—is examined in this context and the argument is made that the event was primarily meaningful for Jung and carried with it important countertransference implications that Jung did not consider. The paper concludes with some suggestions for further investigation into the relationship between synchronicity and clinical practice. [ABSTRACT FROM AUTHOR]

In this paper 1 , written in draft form in 1991 and now posthumously published, the late Louis Zinkin 2 presents a constructivist view of the self. He considers some of the paradoxes in Jungian definitions of the self and compares these to Winnicott's ‘forbidden question’ regarding the transitional object: ‘Did you find it or did you make it?’. He argues that, for the purposes of a coherent scientific theory, these apparent paradoxes need to be formulated in an internally consistent way. Bemused by the many contradictions in Jung's thinking, he proposes making a fresh start by thinking in terms of people in social interaction with each other rather than as solitary subjects, as Jung did. This leads him to the view that the self comes into existence through continuing interaction with other people. Drawing on the work of Harré and Vygotsky, he suggests that the public self is prior to the private self and that one becomes real through recognition by other people in and through language and culture. The paper was discussed at a meeting held at the Society of Analytical Psychology in November 1991 and an edited version of the taped discussion follows. [ABSTRACT FROM AUTHOR]

Since the 1982 publication of Aldo Carotenuto's book, A Secret Symmetry: Sabina Spielrein Between Jung and Freud, there has been renewed interest in the life and work of Sabina Spielrein. She was Jung's first psychoanalytic case at the Burghölzli Hospital in 1904, and was referred to several times in The Freud/Jung Letters. Spielrein recovered, enrolled in medical school, and went on to become a Freudian analyst. Her most famous paper, published in 1912, ‘Destruction as a cause of coming into being’, was referred to by Freud in 1920 in relation to his Death Instinct theory. In the few Freudian publications on this controversial theory since 1920, Spielrein's contribution is consistently omitted. Jung also neglected to refer to her ‘Destruction’ paper in his early 1912 version of ‘Symbols of transformation’, even though he had edited her paper and had promised to acknowledge her contribution. He did refer extensively to Spielrein's first paper, her medical thesis, ‘On the psychological content of a case of schizophrenia’, published in 1911, as yet unpublished in English. In her paper Spielrein sought to understand the psychotic delusions of Frau M, a patient at the Burghölzli, much in the style of Jung's ‘Psychology of dementia praecox’ (1907). The purpose of this paper is to explore to what extent Spielrein's Frau M paper, and its companion ‘Destruction’ paper, make an original contribution to both Jung and Freud's emerging theories on the possible creative versus destructive outcomes of neurotic or psychotic introversion, culminating in Jung's concept of the ‘collective unconscious’ (1916) and Freud's concept of a ‘Death instinct’ (1920). [ABSTRACT FROM AUTHOR]

This paper looks at some of the processes that are at work in finding oneself in analysis. It explores Jung's unique contribution to our thinking about the self and its dynamic of individuation. The author attempts to show how the Self, in its quest for consciousness, requires the surrendering of ego inflation—the narcissistic delusion that the ego is the self. A case is made for seeing analysis as an individuation process which offers the opportunity for experiences of a more authentic sense of oneself. Jung stated that individuation requires the ego to enter into service of the Self. For this to happen, the author argues that both patient and analyst must be prepared to make sacrifices and take risks. Using clinical examples, he illustrates that, although purposive, the Self can be experienced as violent and destructive if the ego is unable to facilitate its expression. This may result in an individuation crisis for both analyst and patient. The paper demonstrates how impasse in analysis can evoke the transcendent function, which also requires sacrifices to be made and risks to be taken for analysis to proceed. [ABSTRACT FROM AUTHOR]

In this paper the author explores the theoretical and technical issues relating to taking notes of analytic sessions, using an introspective approach. The paper discusses the lack of a consistent approach to note taking amongst analysts and sets out to demonstrate that systematic note taking can be helpful to the analyst. The author describes his discovery that an initial phase where as much data was recorded as possible did not prove to be reliably helpful in clinical work and initially actively interfered with recall in subsequent sessions. The impact of the nature of the analytic session itself and the focus of the analyst's interest on recall is discussed.The author then describes how he modified his note taking technique to classify information from sessions into four categories which enabled the analyst to select which information to record in notes. The characteristics of memory and its constructive nature are discussed in relation to the problems that arise in making accurate notes of analytic sessions. [ABSTRACT FROM AUTHOR]

The article evaluates the paper "The Psychology of Abortive Mechanism," by Elizabeth Gee published in the journal "Journal of the British Association of Psychotherapists." The author says that Gee unfolds her thinking on abortive processes in analysis. Written in a voice and style consonant with a wider psychotherapeutic narrative, the core of the paper contains case material hauntingly illustrative of barely viable analysis and their struggle both for-and against-relationship. She proposes a link between clinical abortions and impasse in her work with four female patients. Increasingly "intrigued" by what these patients share in common-all attended frequently over many years, but seemed to make no psychological progress the author discovers each has a history of undisclosed abortions.

This paper addresses the question of how symbols should be understood in analytical psychology and psychoanalysis. The point of view examined focuses on the recent turn to more cognitive and developmental models in both disciplines and briefly reviews and critiques the evolutionary and cognitive arguments. The paper then presents an argument based on dynamic systems theory in which no pre-existing template or structure for either mind or behaviour is assumed. Within the dynamic systems model the Self is viewed as an emergent phenomenon deriving from the dynamic patterns existing in a complex system that includes the physiological characteristics of the infant, the intentional attributions of the caregiver and the cultural or symbolic resources that constitute the environment. The symbol can then be seen as a discrete, and in important ways an autonomous, element in the dynamic system. Conclusions are drawn for further research into the nature of the symbol with implications for both theory and practice in analytical psychology and psychoanalysis. [ABSTRACT FROM AUTHOR]

Recent events have underlined in the most tragic and dramatic way the need for depth psychology to turn its attention to the psychology of terror. The present paper attempts to distinguish between the psychological modes of horror and terror and explores the different theoretical approaches of Burke, Freud, Kristeva and Jung to this problem in order to cast light on the individual and collective functions that horror and terror play. While all these authors stress that terror and horror play a role in structuring the sense of identity and in strengthening community bonds, Freud and Kristeva believe that the experience of horror works to increase the exclusion of otherness through mechanisms of repression or foreclosure while Burke and Jung see in the encounter with the Negative Sublime or with the Shadow the possibility of widening the boundaries of ego consciousness and of integration of 'otherness'. The paper then uses the analysis of two horror movies and of a particular socio-cultural context to illustrate these different functions of horror and terror and to delineate possible solutions to the problems facing society. [ABSTRACT FROM AUTHOR]

Myers-Briggs typology is widely seen as equivalent to and representative of Jungian theory by the users of the Myers-Briggs Type Indicator (MBTI) and similar questionnaires. However, the omission of the transcendent function from the theory, and the use of typological functions as its foundation, has resulted in an inadvertent reframing of the process of individuation. This is despite some attempts to integrate individuation and typology, and reintroduce the transcendent function into Myers-Briggs theory. This paper examines the differing views of individuation in Myers-Briggs and Jungian theory, and some of the challenges of reconciling those differences, particularly in the context of normality. It proposes eight principles, drawn mainly from Jungian and classical post-Jungian work, that show how individuation as a process can be integrated with contemporary Myers-Briggs typology. These principles show individuation as being a natural process that can be encouraged outside of the analytic process. They make use of a wide range of opposites as well as typological functions, whilst being centred on the transcendent function. Central to the process is the alchemical image of the caduceus and a practical interpretation of the axiom of Maria, both of which Jung used to illustrate the process of individuation. [ABSTRACT FROM AUTHOR]

The available literature on the influence of Jungian thought on the theory and practice of education leaves the impression that although the work of Carl Jung and analytical psychology have much to offer the field of education, the Jungian influence has so far been slight. While this has certainly been true, the last decade or so has nevertheless witnessed an increased scholarly interest in exploring how analytical psychology may inform and inspire the field of education. As an explanation for this burgeoning interest in Jung, several of the contemporary contributors mention that analytical psychology has the potential of functioning as a counterbalance to the tendencies in Western societies to focus on measurable learning targets and increasingly standardized measures of teaching and assessment. It seems pertinent then to gain an overview of how analytical psychology has so far inspired the field of education and how it may fruitfully continue do so in the future. To this end this paper is structured chronologically, starting with the different phases of Jung's own engagement with the field of education and ending with later post-Jungian applications of his concepts and ideas to education. [ABSTRACT FROM AUTHOR]

In his review of Memories Dreams Reflections, Winnicott diagnosed Jung as suffering from a psychic split, and characterized the content and the structure of analytical psychology as primarily moulded and conditioned by Jung's own defensive quest for a 'self that he could call his own'. This pathologizing analysis continues to be endorsed by contemporary Jungian writers. In this paper I attempt to show that Winnicott's critique is fundamentally misguided because it derives from a psychoanalytic model of the psyche, a model that regards all dissociation as necessarily pathological. I argue that Jung's understanding of the psyche differs radically from this model, and further, that it conforms by and large to the kind of dissociative model that we find in the writings of Frederic Myers, William James and Theodor Flournoy. I conclude that a fruitful relationship between psychoanalysis and analytical psychology must depend upon an awareness of these important differences between the two psychic models. [ABSTRACT FROM AUTHOR]

This paper considers the experience of translating the correspondence between C.G. Jung and Erich Neumann as part of the Philemon series. The translator explores the similarities between analytical work and the task of translation by means of the concepts of the dialectical third and the interactional field. The history and politics of the translation of analytic writing and their consequences for the lingua franca of analysis are discussed. Key themes within the correspondence are outlined, including Jung and Neumann's pre-war exploration of Judaism and the unconscious, the post-war difficulties around the publication of Neumann's Depth Psychology and a New Ethic set against the early years of the C.G. Jung Institute in Zurich, and the development of the correspondents' relationship over time. [ABSTRACT FROM AUTHOR]

Based in contemporary neuroscience, Jean Knox's 2004 JAP paper 'From archetypes to reflective function' honed her position on image schemas, thereby introducing a model for archetypes which sees them as 'reliably repeated early developmental achievements' and not as genetically inherited, innate psychic structures. The image schema model is used to illustrate how the analyst worked with a patient who began life as an unwanted pregnancy, was adopted at birth and as an adult experienced profound synchronicities, paranormal/telepathic phenomena and visions. The classical approach to such phenomena would see the intense affectivity arising out of a ruptured symbiotic mother-infant relationship constellating certain archetypes which set up the patient's visions. This view is contrasted with Knox's model which sees the archetype an sich as a developmentally produced image schema underpinning the emergence of later imagery. The patient's visions can then be understood to arise from his psychoid body memory related to his traumatic conception and birth. The contemporary neuroscience which supports this view is outlined and a subsequent image schema explanation is presented. Clinically, the case material suggests that a pre-birth perspective needs to be explored in all analytic work. Other implications of Knox's image schema model are summarized. [ABSTRACT FROM AUTHOR]

This paper is focused on the kinds of awareness that are exposed by clinical work conducted in the depth psychological tradition. The paper begins with an examination of Freud's clinical methodology, which is a description of a particular kind of attentiveness that reveals material normally obscured from conscious awareness. This type of awareness is thought to reveal the contents and the specific organizational features of the unconscious. In this paper, the organizational processes of the unconscious are interpreted to actually be the referents of a privileged type of perceptual awareness leading to a unique relationship to the immediate world. This is taken to be an assumption that is implicit in the models of psychotherapy authored by Jung and Reich. Both developmental and clinical researches are used to support this position. The differentiation between this awareness and the more traditional modes of awareness is further highlighted by an examination of the phenomenon of transference. Finally, a clinical example is presented to support the theoretical claims in the paper. [ABSTRACT FROM AUTHOR]

This article presents information of various books and journals related to psychology. The paper "Notes on the psychotherapy of infantile autism" by Micheal Fordham is an account of his work and research with autism in children. "Psicologia della lettura" by Mario Trevi is a thought-provoking paper, which presents some intriguing comparisons between reading and play. The paper "Working with a family in a Child Guidance setting" by P. Parsloe and D. Howell presents therapeutic work of psychiatrist and psychiatric social worker on psychotherapy of closely interdependent immature people.

This research paper presents a case history of a man in his late twenties, and analyzes the case psychologically. The man, from his late teens had a difficulty in relating to women. He was a bright scholar and on leaving the university started a career in the diplomatic sphere, furthered this with considerable success during his war service, and found himself returned to civil life with good prospects and considerable status at the age of twenty-five. He talked of his fear of returning to his work and his shame at having had a breakdown. By analyzing the dreams of this patient, this paper focuses upon the significance of the latent homosexual orientation of symptom-formation, its influence upon the transference, and in particular on the part it plays in the therapeutic process.

In this paper I aim to outline the importance of working clinically with affect when treating severely traumatized patients who have a limited capacity to symbolize. These patients, who suffer the loss of maternal care early in life, require the analyst to be closely attuned to the patient's distress through use of the countertransference and with significantly less attention paid to the transference. It is questionable whether we can speak of transference when there is limited capacity to form internal representations. The analyst's relationship with the patient is not necessarily used to make interpretations but, instead, the analyst's reverie functions therapeutically to develop awareness and containment of affect, first in the analyst's mind and, later, in the patient's, so that, in time, a relationship between the patient's mind and the body, as the first object, is made. In contrast to general object-relations theories, in which the first object is considered to be the breast or the mother, Ferrari (2004) proposes that the body is the first object in the emerging mind. Once a relationship between mind and body is established, symbolization becomes possible following the formation of internal representations of affective states in the mind, where previously there were few. Using Ferrari's body-mind model, two clinical case vignettes underline the need to use the countertransference with patients who suffered chronic developmental trauma in early childhood. [ABSTRACT FROM AUTHOR]

The author designates as 'traditional' those elements of psychoanalytic presumption and practice that have, in the wake of Fordham's legacy, helped to inform analytical psychology and expand our capacity to integrate the shadow. It is argued that this element of the broad spectrum of Jungian practice is in danger of erosion by the underlying assumptions of the relational approach, which is fast becoming the new establishment. If the maps of the traditional landscape of symbolic reference (primal scene, Oedipus et al.) are disregarded, analysts are left with only their own self-appointed authority with which to orientate themselves. This self-centric epistemological basis of the relationalists leads to a revision of 'analytic attitude' that may be therapeutic but is not essentially analytic. This theme is linked to the perennial challenge of balancing differentiation and merger and traced back, through Chasseguet-Smirgel, to its roots in Genesis. An endeavour is made to illustrate this within the Journal convention of clinically based discussion through a commentary on Colman's (2013) avowedly relational treatment of the case material presented in his recent Journal paper 'Reflections on knowledge and experience' and through an assessment of Jessica Benjamin's (2004) relational critique of Ron Britton's (1989) transference embodied approach. [ABSTRACT FROM AUTHOR]

The article comments on the paper entitled "The Individual and the Influence of Social Settings: A Psychoanalyitc Perspective on the Interaction of the Individual and Society," by R. D. Hinshelwood. The paper describes a patient's process of taking in a hated object which dominate her internal world in a hostile way and reflects on social psychology.

Presents information on the books received for review in periodical "Journal of Analytical Psychology,". "The Sacred Psyche," by Edward F. Edinger; "Sandplay Therapy," edited by Eva Zoja; "Influential Papers from the 1920s," edited by Robert Hinshelwood.