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This paper is a response to William Meredith-Owen's paper presented at the inaugural joint conference on 'Alchemy, a bridge to Jung's objective psyche', for The Society of Analytical Psychology and the West Midlands Institute of Psychotherapy in autumn 2020. The paper presents a way of understanding the collective unconscious through the functioning of the core self, and thus offers a bridge which addresses the indivisibility of the personal and collective psyche/unconscious, referencing Mary Williams' (1963) classic paper. Specifically, this is applied to Winnicott's dream of destruction that he had after reviewing Memories, Dreams, Reflections, as well as to parts of the psyche that were dissociated due to significant early deprivation - the primary narcissistic wounds. Alchemical metaphors are shown to relate to the analytic process, which allows the primitive core self (with its identificatory, participatory, connecting nature), when integrated through relationship, to sink back into the unconscious and function as the Self.

This work originates from reflections on the observation of recurring themes in dreams of patients in psychoanalytic treatment during the most restrictive lockdown period in Italy (March - May 2020). The authors focus on the peculiar dialogic state between consciousness and the unconscious that arose following a collective event such as that of the pandemic, which determined the activation of complex personal nuclei, compensatory effects of the unconscious psyche and new perspective functions. These latter aspects are interpreted with reference to the contributions of Erich Neumann, bringing a new psychological vision of the relationship between Man and Nature in relation to catastrophic events.Ce travail a pour point de départ nos réflexions sur l’observation de thèmes récurrents dans les rêves de patients en traitement psychanalytique durant la période de confinement le plus strict en Italie (de mars à mai 2020). Les auteurs se concentrent sur l’état dialogique singulier entre la conscience et l’inconscient, qui survient à la suite d’un événement collectif tel la pandémie, et qui détermine l’activation de noyaux personnels complexes, les effets compensatoires de la psyché inconsciente et les fonctions de nouvelle perspective. Ces derniers aspects sont interprétés en référence aux apports d’Erich Neumann, amenant une nouvelle vision psychologique de la relation entre l’Homme et la Nature en lien avec des événements catastrophiques.Diese Arbeit basiert auf Überlegungen zur Beobachtung wiederkehrender Themen in Träumen von Patienten in psychoanalytischer Behandlung während des restriktivsten Lockdowns in Italien (März - Mai 2020). Die Autoren konzentrieren sich auf den besonderen dialogischen Zustand zwischen Bewußtem und Unbewußtem, der in der Folge eines kollektiven Ereignisses wie dem der Pandemie entstand, das die Aktivierung persönlicher Komplexkerne, kompensatorische Effekte der unbewußten Psyche und neuer perspektivischer Funktionen hervorrief. Diese letzteren Aspekte werden unter Bezugnahme auf die Beiträge von Erich Neumann interpretiert und erbringen eine neue psychologische Sicht auf die Beziehung zwischen Mensch und Natur hinsichtlich katastrophaler Ereignisse.Questo lavoro nasce dalle riflessioni sull'osservazione di temi ricorrenti nei sogni dei pazienti in analisi durante il periodo di lockdown restrittivo in Italia (marzo-maggio 2020). Gli Autori si focalizzano sul particolare stato dialogico tra conscio ed inconscio che è emerso a seguito di un evento collettivo quale la pandemia, che ha determinato l'attivazione di nuclei complessuali personali, effetti compensatori dell'inconscio e nuove funzioni prospettiche. Proprio queste ultime vengono interpretate in riferimento ai contributi di Erich Neumann, ed offrono una nuova visione psicologica della relazione tra Uomo e Natura in relazione ad eventi catastrofici.Истоками работы стали размышления о повторяющихся темах в сновидениях пациентов, проходивших психоанализ в период самого строгого в Италии локдауна (март - май 2020). Авторы обращают внимание на особое состояние диалога между сознанием и бессознательным, которое возникает в результате коллективного события, например, пандемии, и обуславливает активацию комплексных личных ядер, компенсаторных эффектов в бессознательном и новых перспективных функций. Упомянутые аспекты интерпретируются в соответствии с представлениями Эриха Нойманна, который привнес новое психологическое видении в отношения между Человеком и Природой в ситуации катастрофических событий.El presente trabajo se origina a partir de reflexiones basadas en la observación de temas recurrentes en sueños de pacientes en tratamiento psicoanalítico durante el período de cuarentena de mayor restricción en Italia (Marzo-Mayo 2020). Los autores focalizan en el estado dialógico peculiar entre la consciencia y el inconsciente que emergió a partir de un evento colectivo como el de la pandemia, el cual determinó la activación de núcleos de complejos personales, efectos compensatorios de la psique inconsciente y nuevas funciones. Estos últimos aspectos son interpretados con referencia a las contribuciones de Erich Neumann, ofreciendo una nueva visión psicológica de la relación entre el Hombre y la Naturaleza con relación a los eventos catastróficos.这篇文章来自对反复出现的梦的主题的反思, 这些梦是意大利(2020年3月至5月)最严格的封城期间, 接受心理分析治疗的病人们做的。作者关注在类似疫情这种集体事件之后, 唤起的意识与无意识之间特定的对话性的状态, 这一对话性的状态决定了复杂的个人核心的激活, 无意识心灵的补偿作用, 及产生新视角的功能。后面提及的这个功能, 在文章中参考埃里希-诺伊曼 (Erich Neumann)的贡献, 进行了解释, 其中带入了一个新的视角来看待在灾难事件中人与自然的关系。.

This article describes the growth and development of Daniel as a master Biblical dream interpreter. In his clinical use of dreams, he is compared to a contemporary Jungian analyst who faces difficult clinical dilemmas such as interpreting a dream that is forgotten, understanding the difference between a 'big dream' and a personal dream, as well as the situation when a dream is interpreted within a dream. Daniel's technique is compared to traditional Jewish dream rituals. Although the Book of Daniel is usually considered as a series of disconnected episodes, the author argues that the sequence of chapters reveals the process of Daniel's individuation as described by Neumann's concept of centroversion.Cet article décrit la croissance et le développement de Daniel en tant qu'interprète biblique spécialiste du rêve. Dans son utilisation clinique des rêves, il est comparé à un analyste Jungien contemporain, face à de difficiles dilemmes cliniques tels qu'interpréter un rêve qui est oublié, comprendre la différence entre un « grand rêve » et un rêve personnel, ainsi que la situation dans laquelle un rêve est interprété dans un rêve. La technique de Daniel est comparée aux rituels traditionnels juifs concernant les rêves. Bien que le Livre de Daniel soit généralement considéré comme étant une suite d'épisodes décousus, l'auteur soutient que la séquence des chapitres révèle le processus de l'individuation de Daniel telle que décrite par Neumann par le concept de centroversion.Dieser Artikel beschreibt das Wachstum und die Entwicklung von Daniel als biblischem Traumdeuter. In seiner klinischen Verwendung von Träumen wird er mit einem zeitgenössischen Jungianischen Analytiker verglichen, der mit schwierigen klinischen Dilemmata konfrontiert ist, wie der Interpretation eines vergessenen Traumes, dem Verstehen des Unterschieds zwischen einem 'großen Traum' und einem persönlichen Traum sowie der Situation, in der ein Traum innerhalb eines Traumes interpretiert wird. Daniels Technik wird mit traditionellen jüdischen Traumritualen verglichen. Obgleich das Buch Daniel normalerweise als eine Reihe von unzusammenhängenden Episoden betrachtet wird argumentiert der Autor, daß die Reihenfolge der Kapitel den Prozeß von Daniels Individualisierung offenbart, wie er durch Neumanns Konzept der Zentroversion beschrieben wird.Questo articolo descrive la crescita e lo sviluppo di Daniele come un maestro interprete di sogni biblici. Nel suo uso clinico dei sogni, viene paragonato a un analista junghiano contemporaneo che affronta difficili dilemmi clinici come interpretare un sogno dimenticato, capire la differenza tra un 'grande sogno' ed un sogno personale, così come la situazione in cui un sogno viene interpretato all'interno di un altro sogno. La tecnica di Daniele è paragonata ai tradizionali rituali dei sogni ebraici. Nonostante il Libro di Daniele sia solitamente considerato come una serie di episodi disconnessi, l'Autore sostiene che la sequenza dei capitoli rivela il processo di individuazione di Daniele come descritto dal concetto di centroversione di Neumann.В статье рассказывается о становлении и развитии Даниила как мастера толкования библейских снов. В клиническом использовании снов Даниила сравнивают с современным юнгианским аналитиком, который сталкивается со сложными клиническими дилеммами: интерпретация забытого сна, понимание различия между «большим сновидением» и личным сновидением, а также толкование сновидения внутри сновидения. Техника Даниила сравнивается с традиционными еврейскими ритуалами сновидений. Хотя книгу Даниила обычно рассматривают как серию несвязанных эпизодов, автор утверждает, что последовательность глав раскрывает процесс индивидуации Даниила, описанный концепцией центроверсии Нойманна.El presente artículo describe el crecimiento y desarrollo de Daniel como maestro Bíblico intérprete de sueños. En su clásico uso de los sueños, es comparado con un analista Junguiano contemporáneo quien se confronta con difíciles dilemas clínicos, tales como, la interpretación de un sueño que es olvidado, comprender la diferencia entre un ‘gran sueño’ y un sueño personal, así como también la situación en la que un sueño es interpretado dentro del sueño. La técnica de Daniel es comparada con el ritual tradicional Judaico de los sueños. Si bien el Libro de Daniel es considerado usualmente como una serie de episodios desconectados, el autor argumenta que la secuencia de los capítulos revela el proceso de individuación de Daniel tal como es descripto por Neumann y su concepto de centroversión.丹尼尔:一位圣经式解梦大师的心理发展 文章描述了丹尼尔作为圣经式解梦大师的成长与发展。在其临床中对梦的使用, 可以比拟现代的荣格分析师, 面对同样类似的临床困难, 如:解释那些忘记了的梦, 理解“大梦”和个体的梦的差别, 梦中梦的解释。文章把丹尼尔的技术与传统犹太人的梦的仪式进行了比较。虽然丹尼尔之书常被看作是一系列相互不关联的片段, 作者认为, 章节的顺序显示了丹尼尔自性化的过程, 即诺伊曼所说的中心化的概念。.

This personal account charts the changing relationship to a Jungian identity arising from the interrelated processes of understanding the roots of the colonial and racial ideologies that underpin Jung's thinking, and a developing awareness of what it means to be a white person in a system of racism that maintains white supremacy. This is illustrated with reference to the image of a black man appearing in the dream of the white author and with use of post-Jungian thinking to critique the notion of an objective, non-racial psyche.

The paper considers a 'befallment' that occurred in the course of analysis at a time when the focus of work was too much at a conscious level, dissociated from the patient's embodied and visceral depths. A rigidly held attitude of focal attention is considered as potentially a defence against embodied experiences of overwhelm and vulnerability that may haunt shadowy realms which remain unlit by the narrow beam of conscious awareness. Rather as a dream drifts in from the unconscious, an enactment by the analyst brought neglected aspects of the transference and countertransference relationship into the room. Later, the patient's own dreaming mind offered images that suggested an underlying dynamic. These subtle communications, alongside the patient's attitude toward the analyst's lapse, are considered as factors in the achievement of greater embodied integration. The analyst's difficulty in arriving at a formulation of such events is discussed, along with the necessity of holding such 'befallments' in mind over long periods of time before any explanation can be adumbrated.L’article examine un « ratage » qui se produisit durant une analyse à une période pendant laquelle l’axe du travail était à un niveau trop conscient, dissocié des profondeurs incarnées et viscérales du patient. Tenir de manière rigide une attitude où l’attention consciente occupe une place centrale est considéré comme étant potentiellement une défense contre des expériences incarnées de débordement et de vulnérabilité. Expériences qui peuvent hanter des régions pleines d’ombres, et que le rayon étroit de la perspective consciente ne parviendra pas à éclairer. Un peu de la même manière que le rêve arrive de l’inconscient par un mouvement qui s’apparente à une dérive ou un glissement, un agir de l’analyste a apporté dans la salle de consultation des aspects négligés de la relation transfert/contretransfert. Plus tard, c’est l’esprit en mesure de rêver du patient qui a offert des images suggérant une dynamique sous-jacente. Ces communications subtiles, ainsi que l’attitude du patient envers la défaillance ou l’écart de l’analyste, sont considérées comme des facteurs facilitant l’accomplissement d’une meilleure intégration, plus incarnée. La difficulté de l’analyste à parvenir à une formulation de tels événements est abordée, ainsi que la nécessité de garder de tels « ratages » en tête pendant de longues périodes avant qu’aucune explication ne puisse être esquissée.Der Beitrag behandelt einen 'Hereinbruch', der im Verlauf einer Analyse zu einer Zeit auftrat, als der Fokus der Arbeit auf der bewußten Ebene zu stark war, getrennt von den körperlichen und viszeralen Tiefen des Patienten. Eine starr durchgehaltene Präferenzierung fokussierter Aufmerksamkeit wird als potentielle Abwehr gegen verkörperlichte Erfahrungen von Überwältigung und Verletzbarkeit angesehen, die in Schattenbereichen umherspuken können, die vom engen Strahl des bewußten Gewahrwerdens unbeleuchtet bleiben. Ungefähr wie ein Traum aus dem Unbewußten hereintreibt, so brachte ein Agieren des Analytikers vernachlässigte Aspekte der Übertragungs- und Gegenübertragungsbeziehung in den Raum. Später bot der eigene träumende Geist des Patienten Bilder an, die auf eine zugrundeliegende Dynamik hindeuteten. Diese subtilen Kommunikationen werden, neben der Einstellung des Patienten zum Lapsus des Analytikers, als Faktoren für das Erlangen einer stärkeren verkörperlichten Integration angesehen. Die Schwierigkeit des Analytikers, zu einer Formulierung solcher Ereignisse zu gelangen, wird zusammen mit der Notwendigkeit diskutiert, solche 'Hereinbrüche' über lange Zeit hinweg im Auge zu behalten, bevor eine deutende Erklärung abgegeben werden kann.L'articolo considera un “inciampo” che si è verificato nel corso dell'analisi in un momento in cui il lavoro era eccessivamente focalizzato a livello cosciente, dissociato dalle parti incarnate e viscerali del paziente. L’attenzione rigidamente focalizzata è considerata una potenziale difesa contro esperienze incarnate di sopraffazione e vulnerabilità che possono alimentare regni oscuri, che rimangono non illuminati da una cosciente consapevolezza. Piuttosto, come un sogno che sgorga dall'inconscio, l'enactment dell'analista ha portato nella stanza terapeutica aspetti trascurati del transfert e del controtransfert. In seguito, la mente sognante del paziente stesso ha offerto immagini che suggerivano una dinamica sottostante. Queste sottili comunicazioni, insieme ad un atteggiamento del paziente verso il lapsus dell'analista, sono considerate come importanti fattori nella realizzazione di una maggiore integrazione incarnata. La difficoltà dell'analista nel giungere ad una formulazione di tali eventi viene discussa, insieme alla necessità di tenere a mente questi “inciampi” per lunghi periodi di tempo prima che qualsiasi spiegazione possa emergere.В статье рассматривается «происшествие», которое случилось в ходе анализа в то время, когда фокус работы был сосредоточен на сознательном уровне, отделенном от воплощенных и внутренних глубин пациента. Ригидно удержаемое внимание рассматривается как возможная защита от переживаний ошеломленности и уязвимости, которые населяют теневые сферы и в них не проникает тонкий луч сознания. Также как из бессознательного приходит сновидение, разгрывание аналитиком привносит в аналитическое пространство незамеченные аспекты переноса и контрпереноса. Затем сновидящая психика пациента дает образы, которые помогают понять скрытую динамику процесса. Эта тонкая коммуникация, наряду с отношением пациента к промахам аналитика, рассматриваются в качестве факторов достижения большей воплощенности и интеграции. Обсуждаются затруднения аналитика в формулировании таких событий, а также необходимость помнить о таких «происшествиях» в течение длительных периодов времени, прежде чем можно будет найти какое-либо объяснение.El artículo considera un ‘suceso accidental’ que ocurrió en el curso de un análisis, en el momento en el que el foco del trabajo se hallaba a un nivel demasiado consciente, disociado de las profundidades viscerales y corporizadas del paciente. Una actitud de atención focalizada rígidamente sostenida es considerada potencialmente como una defensa contra experiencias abrumadoras y de vulnerabilidad encarnadas, que pueden acechar aspectos o dominios en sombra, los cuales permanecen sin ser iluminados por el estrecho haz de luz de la consciencia. Como un sueño que fluye desde el inconsciente, un ‘enactment’ de la analista trajo al espacio aspectos negados de la relación de transferencia y contratransferencia. Luego, la propia mente soñante del paciente ofreció imágenes que sugirieron la dinámica subyacente. Estas comunicaciones sutiles junto a la actitud del paciente respecto al lapsus de la analista, son considerados como factores en la consecución de una mayor integración corporizada. Se plantea la dificultad de la analista para acceder a una formulación de semejantes eventos, junto con la necesidad de sostener semejantes ‘sucesos accidentales’ en mente a lo largo de largos períodos de tiempo antes que alguna explicación pueda ser vislumbrada.分析性的态度--聚焦还是具身?移情/反移情关系中的微妙沟通 文章讨论了分析过程中会“降临”某种时刻, 此时工作过多聚焦于意识的层面, 与病人具身的和身体深层的经验产生了隔离。对于专注度的极端严格的态度, 被认为是在对那些淹没性的和脆弱的具身经验进行潜在的防御, 这些经验出没于阴暗的领域, 它们仍然未被有限的意识之光照亮。有时, 当有梦境从无意识中漂来, 分析师产生了行动化, 从而把移情反移情关系中被忽视的部分带入了会谈室。过一些时候, 病人自己的梦的意识就会提供意象, 提示一种潜藏动力的存在。这些微妙的交流, 以及病人对分析师所犯过失的态度, 都是达成更高的具身整合的因素。文章讨论了分析师对这一事件难以给出说法的困难, 并提出在作出解释之前, 有必要长期抱持这种经验的“降临”。.

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.La manière dont les écoles de psychothérapie s’intéressent au rêve a été caractérisée par l’isolationnisme et les conflits plutôt que par l’introspection puis l’intégration des découvertes et des méthodes d’autres écoles. La méthode de Jung était en opposition avec la psychanalyse de Freud. La psychologie existentielle prenait de haut les découvertes de Freud et de Jung, pendant que l’interprétation cognitive du rêve et la thérapie cognitive cherchaient des voies complètement différentes. De plus, la recherche scientifique et neuropsychologique sur le rêve a été très peu liée aux théories psychothérapeutiques du rêve. Ces conflits, ainsi que l’absence d’une théorie globale sur le rêve, ont facilité le rejet par la conscience collective rationnelle actuelle et par le système de traitement de la connaissance sur nous souvent exigeante que nous apporte le rêve. Cet article décrit comment les théories contemporaines des réseaux d’information cybernétique complexe peuvent créer un cadre fondamental et constructif pour dévoiler les traits communs entre les branches de recherche sur le rêve et de travail sur le rêve mentionnées ci-dessus. Dans ce cadre, dix qualités essentielles sont définies selon la connaissance thérapeutique et la recherche scientifique: 1) Les rêves s’occupent des problèmes qui nous importent, 2) Les rêves symbolisent, 3) Les rêves personnifient, 4) Les rêves sont des essais effectués dans un espace sans danger, 5) Les rêves sont connectés à l’intelligence inconsciente, 6) Les rêves sont une reconnaissance des formes ou des schémas, 7) Les rêves sont des communications de haut niveau, 8) Les rêves sont de l’information condensée, 9) Les rêves sont des expériences de globalité, 10) Les rêves sont des paysages d’énergie psychologique. En tant qu’illustrations, je décris pour chaque qualité de courtes séquences de travail avec les rêves à partir de ma propre pratique, et une image schématique de comment je perçois l’interaction principale entre les systèmes du cerveau en train de rêver. Pour chacune des Qualités Essentielles des recommandations concernant le travail possible sur le rêve sont fournies. Finalement j’attire l’attention sur la ressource potentielle énorme que sont les rêves pour l’humanité dans sa totalité.Die Art und Weise, wie Psychotherapieschulen sich auf Träume beziehen, war eher von Isolationismus und gegenseitigen Konflikten geprägt als von Selbstprüfung und der darauf aufbauenden Integration der Entdeckungen und Methoden anderer Schulen. Jungs Methode stand im Gegensatz zu Freuds Psychoanalyse. Die Existenzpsychologie lehnte Freuds und Jungs Entdeckungen ab, während die kognitive Traumdeutung und die kognitive Therapie völlig andere Wege suchten. Darüber hinaus ist die wissenschaftliche und neuropsychologische Traumforschung nur unwesentlich an die psychotherapeutischen Traumtheorien gebunden. Diese Konflikte und das Fehlen einer umfassenden Traumtheorie haben es dem gegenwärtigen rationalistischen kollektiven Bewußtsein und Behandlungssystem erleichtert, das oftmals herausfordernde Wissen über uns selbst, das Träume liefern können, abzulehnen. Der Artikel beschreibt, wie zeitgenössische Theorien komplexer kybernetischer Informationsnetze einen diesen Zustand beendenden, konstruktiven Rahmen für die Aufdeckung gemeinsamer Merkmale in den oben genannten Zweigen der Traumforschung und Traumarbeit schaffen können. In diesem Rahmen werden zehn Kernqualitäten dargestellt, die sowohl vom therapeutischen Wissen als auch von der wissenschaftlichen Forschung unterstützt werden: 1) Träume befassen sich mit Angelegenheiten, die für uns wichtig sind, 2) Träume symbolisieren, 3) Träume verkörpern, 4) Träume sind Probeläufe an einem sicheren Ort, 5) Träume sind online mit unbewußter Intelligenz, 6) Träume sind Mustererkennung, 7) Träume sind Kommunikation auf hohem Niveau, 8) Träume sind verdichtete Information, 9) Träume sind Erfahrungen der Ganzheit, 10) Träume sind psychologische Energielandschaften. Als verdeutlichende Illustrationen beschreibe ich für jede Kernqualität kurze Traumsequenzen aus meiner eigenen Praxis sowie ein schematisches Bild davon, wie ich die übergeordnete Interaktion zwischen Systemen im träumenden Gehirn wahrnehme. Für jede Kernqualität werden Empfehlungen für die praktische Traumarbeit gegeben. Schließlich mache ich auf Träume als riesige psychologische Ressource für die Menschheit in ihrer Gesamtheit aufmerksam.I modi in cui le scuole di psicoterapia si rapportano ai sogni sono stati contrassegnati dall’isolazionismo e dal conflitto reciproco piuttosto che dall’auto-esame e quindi dall’integrazione delle scoperte e dei metodi di altre scuole. Il metodo di Jung era in opposizione alla psicoanalisi di Freud. La psicologia esistenziale ignorava le scoperte di Freud e Jung, mentre l’interpretazione cognitiva dei sogni e la terapia cognitiva cercavano altre strade. Oltre a tutto ciò, la ricerca scientifica e neuropsicologica dei sogni è stata legata solo in modo insignificante alle teorie psicoterapeutiche dei sogni. Questi conflitti e la mancanza di una teoria onirica esaustiva hanno reso conveniente per l’attuale coscienza collettiva razionalista e sistema di cura rifiutare la difficile conoscenza di noi stessi che i sogni possono fornire. L’articolo descrive come le teorie contemporanee di reti informatiche cibernetiche complesse possono creare un quadro costruttivo per scoprire tratti comuni all’interno dei succitati rami della ricerca onirica e del lavoro sui sogni. In questo ambito, vengono delineate dieci qualità fondamentali supportate sia dalla conoscenza terapeutica, sia dalla ricerca scientifica: 1) I sogni affrontano questioni importanti per noi; 2) I sogni simboleggiano; 3) I sogni personificano; 4) I sogni sono esercitazioni in un posto sicuro; 5) I sogni sono in linea con l’intelligenza inconscia; 6) I sogni sono riconoscimento di schemi; 7) I sogni sono comunicazione di alto livello; 8) I sogni sono informazioni condensate; 9) I sogni sono esperienze di completezza; 10) I sogni sono paesaggi delineati da energia psichica. Per dare illustrazioni educative descrivo, per ogni qualità fondamentale, brevi sequenze di sogni dalla mia pratica personale e un’immagine schematica di come percepisco l’interazione prevalente tra i sistemi nel cervello durante i sogni. Per ogni qualità fondamentale vengono fornite raccomandazioni per la pratica del lavoro sui sogni. Infine, richiamo l’attenzione sui sogni come enorme risorsa psicologica per l’umanità nel suo insieme.Отношение различных подходов в психотерапии к работе со сновидениями характеризуется изолированностью и конфликтностью, практически отсутствует самоисследование с последующей интеграцией находок и методов других школ. Метод Юнга находился в оппозиции к методу Фрейда, экзистенциальная психология игнорировала открытия Фрейда и Юнга, когнитивная терапия искала собственные пути интерпретации сновидений. Научные и нейропсихологические исследования сновидений лишь незначительным образом соотносили свои результаты с психотерапевтическими теориями сновидений. Эти конфликты и отсутствие полноценной теории сновидений облегчили задачу современного рационалистического коллективного сознания и системы лечения: знания о себе, которые мы можем получить благодаря сновидениям, часто оказывается отвергнутым. В данной статье описано, как современные теории сложных кибернетических информационных сетей могут создать конструктивную рамку для неизученных общих аспектов вышеупомянутых направлений исследований сновидений и работы с ними. Этой рамке присущи десять ключевых характеристик, которые нашли подтверждение и терапевтическом знании, и в научном исследовании: 1) Сновидения имеют дело с важным для нас, 2) сновидения символизируют, 3) сновидения персонифицируют, 4) сновидения - это безопасное место для проб и ошибок, 5) сновидения ведут нас к бессознательному интеллекту, 6) сновидения - это распознавание паттернов, 7) сновидения - это коммуникация высокого уровня, 8) сновидения - это сжатая информация, 9) сновидения - это переживание целостности, 10) сновидения - это ландшафт психологической энергии. В качестве учебной иллюстрации для каждого ключевого качества я привожу короткий пример работы со сновидениями из моей практики, а также даю схематический образ того, как я воспринимаю пересекающееся взаимодействие между системами сновидящего мозга. Для каждого Ключевого Качества приведены рекомендации по практического работе. В заключении я обращаю внимание на сновидения как на богатый психологический ресурс для всего человечества.Los modos en los que las escuelas de psicoterapia se han referido a los sueños han estados marcados por el aislamiento y el conflicto mutuo en vez de por la autoevaluación y la integración posterior de los descubrimientos y los métodos de las otras escuelas. El método de Jung se oponía al psicoanálisis de Freud. La psicología Existencial desacreditó los descubrimientos de Freud y de Jung, mientras que la interpretación cognitiva de los sueños y la terapia cognitiva buscó enteramente otros caminos. Junto a todo lo anterior, la investigación científica y neuropsicológica de sueños ha estado ligada a las teorías psicológicas solo de manera insignificante. Estos conflictos y la ausencia de una teoría comprehensiva de los sueños, ha dado lugar a que la actual consciencia colectiva racionalista y los sistemas de tratamiento rechacen el - a menudo desafiante - conocimiento sobre nosotros mismos que los sueños pueden proveer. El artículo describe cómo las teorías contemporáneas de redes complejas de información cibernética puedan crear un marco de referencia constructivo para descubrir rasgos comunes dentro de las líneas de investigación de los sueños mencionadas anteriormente. Dentro de este marco de referencia, se describen diez cualidades centrales, sustentadas tanto por el conocimiento terapéutico como por la investigación científica. 1) Los sueños dan cuenta de cuestiones que nos son importantes; 2) Los sueños simbolizan; 3) Los sueños personifican; 4) Los sueños son ensayos en un lugar seguro; 5) Los sueños son vías a una inteligencia inconsciente; 6) Los sueños son patrones de reconocimiento; 7) Los sueños son comunicaciones de alto nivel; 8) Los sueños son información condensada;9) Los sueños son experiencias de totalidad; 10) Los sueños son paisajes de energía psicológica. Como ilustraciones educativas, describo, para cada cualidad central, secuencias cortas de trabajo de sueños de mi propia práctica y una imagen esquemática de como percibo la interacción entre los diferentes sistemas en el cerebro soñante. Para cada Cualidad Central se proveen recomendaciones prácticas para el trabajo de sueños. Finalmente, llamo la atención hacia los sueños como un inmenso recurso psicológico para la humanidad en su totalidad.关于梦的心理治疗理论, 一个特点就是它们相互隔离, 互相排斥, 它们没有进行自我检验然后把各自的发现和方法进行整合。荣格的方法与弗洛伊德的对立, 存在主义轻视弗洛伊德和荣格的发现, 认知取向的释梦和认知治疗则走了完全不一样的路径。此外, 科学和神经心理学梦的研究则很少与心理治疗梦的理论建立有意义的联系。这些冲突, 以及对梦的综合理论的缺乏, 让现代理性的集体意识和治疗体系更加容易否决梦所提供的, 那些时常挑战我们关于自身认识的知识。文章描述了通过复杂性控制信息网络的现代理论, 如何构建一个高于所有的, 建构性的架构, 用以覆盖以上谈及的梦的研究和梦的工作的所有普遍特质。在这个架构中, 勾画出了十个核心特质, 它们的建构来自于治疗知识和科学研究:1)梦处理对我们重要的事情；2)梦会象征；3)梦涉及个人；4)梦是在一个安全之地进行的试验；5)梦连接无意识的智慧；6)梦是模式认知；7)梦是高水平的沟通；8)梦是高浓度的信息；9)梦是完整性的经验；10)梦是心理能量的景致。作为教育性的说明, 我会对每个核心特征进行描述, 我会以我实践中的简短的梦的工作序列为例, 以及附上概略图描述我如何理解在做梦大脑中, 这些概括一切的系统间的交互。我针对每个核心特征给出梦的工作实践的建议。最后, 我强调梦的整体性是人类巨大的心理资源。.

The research method 'Structural Dream Analysis' (SDA) is described which allows for systematic and objective analysis of the meaning of dreams produced by patients in Jungian psychotherapies. The method focuses especially on the relationship between the dream ego and other figures in the dream and the extent of activity of the dream ego. Five major dream patterns were identified which accounted for the majority of the dreams. The clients' dream series were dominated by one or two repetitive patterns which were closely connected to the psychological problems of the dreamers. Additionally, typical changes in the dream series' patterns could be identified which corresponded with therapeutic change. These findings support Jung's theory of dreams as providing a holistic image of the dreamer's psyche, including unconscious aspects. The implications for different psychoanalytic theories of dreaming and dream interpretation are discussed as well as implications for the continuity hypothesis.La méthode de recherche SDA, Analyse Structurelle des Rêves, est décrite. Elle permet une analyse systématique et objective du sens des rêves produits par des patients dans des psychothérapies jungiennes. La méthode se concentre particulièrement sur la relation entre le moi du rêve et les autres personnages du rêve et le degré d’activité du moi du rêve. Cinq principaux schémas de rêve furent identifiés, qui rendent comptent de la majorité des rêves. La série de rêves des patients étaient dominée par un ou deux schémas répétitifs, rattachés de près aux problèmes psychologiques des rêveurs. De plus, il a pu être montré que les changements typiques dans les schémas de la série de rêves étaient en correspondance avec le changement thérapeutique. Ces découvertes soutiennent la théorie jungienne des rêves comme fournissant une image holistique de la psyché du rêveur, qui inclue les aspects inconscients. Les implications pour les différentes théories des rêves et de l’interprétation des rêves sont discutées ainsi que les implications concernant l’hypothèse de la continuité.Es wird die Forschungsmethode der Structural Dream Analysis (SDA) beschrieben, die eine systematische und objektive Analyse der Traumbedeutung von Patienten in Jungianischen Psychotherapien ermöglicht. Die Methode konzentriert sich insbesondere auf die Beziehung zwischen dem Traum-Ich und anderen Figuren im Traum sowie das Ausmaß der Aktivität des Traum-Ichs. Fünf Haupttraummuster wurden identifiziert, die die Mehrheit der Träume bestimmten. Die Traumserien der Klienten wurden von ein oder zwei sich wiederholenden Mustern dominiert, die eng mit den psychologischen Problemen der Träumer verbunden waren. Zusätzlich konnten typische Veränderungen in den Mustern der Traumserien identifiziert werden, die mit therapeutischen Veränderungen korrespondierten. Diese Befunde stützen Jungs Traumtheorie dahingehend, daß sie ein ganzheitliches Bild der Psyche des Träumers liefert, einschließlich unbewußter Aspekte. Die Implikationen für verschiedene psychoanalytische Theorien des Traums und der Trauminterpretation werden diskutiert, wie auch Implikationen für die Kontinuitätshypothese.Viene descritto il metodo di ricerca Structural Dream Analysis (SDA) che consente un’analisi sistematica e obiettiva del significato dei sogni prodotti dai pazienti nelle psicoterapie junghiane. Il metodo si concentra soprattutto sulla relazione tra l’Io onirico e altre figure nel sogno e la portata dell’attività dell’Io del sogno. Sono stati identificati cinque principali pattern che rappresentano la maggior parte dei sogni. Le serie di sogni dei pazienti sono dominate da uno o due pattern ripetitivi, strettamente collegati ai problemi psicologici dei sognatori. Inoltre, possono essere identificati cambiamenti tipici nei pattern della serie di sogni che corrispondono al cambiamento terapeutico. Queste scoperte supportano la teoria dei sogni di Jung in quanto forniscono un’immagine olistica della psiche del sognatore, compresi gli aspetti inconsci. Vengono discusse le implicazioni per le diverse teorie psicoanalitiche del sogno e l’interpretazione dei sogni, nonché le implicazioni per l’ipotesi della continuità.В статье описан применяемый в исследованиях метод «структурный анализ сновидений», который позволяет проводить систематический и объективный анализ смыслов сновидений, которые снятся пациентам в процессе юнгианской психотерапии. Метод фокусируется в частности на отношениях между сновидческим эго и другими фигурами сновидениями, а также на степени активности сновидческого эго. Были идентифицированы пять главных паттернов сновидения, которые встречаются в большинстве сновидений. В серийных сновидениях доминировали один или два повторяющихся паттерна, которые были тесно связаны с психологическими проблемами сновидца. Также было показано, что типичные изменения в сюжетах серийных сновидений соответствовали терапевтическим изменениям. Данные результаты подтверждают теорию сновидений Юнга: психика сновидца целостна и включает разноообразные бессознательные аспекты. В статье обсуждаются практические применения различных психоаналитических теорий сновидений и их интерпретации, а также возможное развитие предложенных гипотез.Se describe el método de investigación Análisis Estructural de los Sueños (Structural Dream Análisis/SDA), el cual permite un análisis sistemático y objetivo de los sueños producidos por pacientes en psicoterapias Junguianas. El método se focaliza especialmente en la relación entre el ego soñante y otras figuras en el sueño, y el espectro de actividad del ego soñante. Se han identificado cinco patrones mayores, los cuales responden para la mayoría de los sueños. La serie de sueños del cliente estaban dominadas por uno o dos patrones repetitivos, los cuales estaban conectados íntimamente a los problemas psicológicos de los soñantes. A su vez, cambios típicos en los patrones de las series de sueños pudieron identificarse en correspondencia a cambios terapéuticos. Estos hallazgos fundamentan la teoría de los sueños de Jung en cuanto a proveer una imagen holística de la psique del soñante que incluye los aspectos inconscientes. Se discuten implicancias para diferentes teorías psicoanalíticas acerca de los sueños y de la interpretación de los sueños, así como también implicancias para la continuidad de dicha hipótesis.结构性梦的分析 文章描述了结构性梦的分析的方法 (SDA), 这一方法是在荣格流派的心理治疗背景下, 对病人的梦进行一种系统和客观的分析, 从而理解梦的含义。这一方法特别关注梦中自我与他者的关系, 以及梦中自我的活动范围。其中分别有五种主要的梦的模式, 它们涵盖了大多数梦的特点。病人梦的系列会被一到两个重复的模式占据, 它们与做梦者心理问题密切相关。此外, 也识别了梦系列模式中典型的变化, 它们与治疗带来的转变有关。这些发现支持了荣格梦的理论, 这一理论认为, 梦提供的是做梦者心灵的完整性意象, 其中包含了无意识的许多方面。文章还讨论了这些研究对于其它心理治疗理论中关于梦和梦的解释方面的意义, 也讨论了未来研究的假设。.

Beginning with Jung's reflections on individuation as a starting point, this article examines the analytic relationship in the context of our current reality. The latter exerts pressures of all sorts that do not favour individuation. Indeed, geopolitical commentators see present-day society as marked globally by excessive self-love that seeks to dominate, at the expense of the other. Given that such forms of dominance are now also very prevalent in the workplace, this article examines how to help the increasing number of individuals with highly successful professional careers who suffer from this pressure and who then seek analysis. 'Progressive movement', an indicator of and incentive to change, is examined by studying the narrative processes emerging from dream activity - including dreaming with the hands in the sand tray - in the co-transference. The article highlights how 'progressive movement', founded on narrative Competence and on the reflective function, may generate experiences of 'realistic hope'. The latter signals the start of an individuation process in the analytic couple and, simultaneously, the transformation of both the analyst and the analysand into good enough 'citizens in the world'.

Beginning with a 'big dream' from almost fifty years ago, this paper tracks movement back and forth from an inner/individual adaptation to life to outer/collective adaptations through various stages of a life's journey. The rhythm between more inner orientation at one stage gives way to more outer adaptation at another stage and vice versa. This same movement can be paralleled by an exclusive emphasis on analysis at one stage and more of a mixture of analysis and activism at another stage. At the heart of this narrative is the realization that an inner big dream of decades before, symbolised both an inner path of developing a relationship with life-promoting energies and an outer path represented by facilitating others' discovery and participation in those energies. The dream therefore anticipated a more activist future of connecting inner and outer, individual and collective in various professional projects. This has resulted in occasional glimpses of the fact that the 'spirit of the depths' and 'the spirit of the times' can have a common meeting ground.

As a so-called 'Developmental Jungian' the author of this paper was raised bilingual - speaking both psychoanalytic and Jungian languages. Early on in her training an analysand brought a dream which seemed to capture an inherent tension regarding the analyst's role in the analytic relationship. The paper is a personal exploration of the potentially creative nature of this tension through focussing on the dream and the work with the dreamer.

The survivor of a decade of childhood sexual trauma and violence, perpetrated by a monstrous father, produced a series of dreams in the final year of a ten-year analysis. They illuminated the 'death drive' beneath a lifelong preoccupation with dying and fantasies of submission to death, perpetuated by the promise of hoped-for freedom from pain and release from a life of suffering. The initial dream involved the collapse of a team of white horses drawing him in a pillory cart to his own hanging for a crime he did not commit. It signified the collapse of a fragile psychological system based on his role as the 'sacrificial lamb,' protecting a (not so) innocent mother. The raw truth was now unconcealed: primal, violent, and terrifying dreams and affects emerged where he was now the murderous aggressor. His dreams would become primary agents for an instinctive, life-giving authenticity to emerge, offering him clemency from the shattering repetitions of persecution and dissociation.

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.

Jung's dream of the killing of Siegfried poses a riddle: why did the unconscious choose precisely Siegfried as the hero to be murdered? Jung himself declares that he does not know. This paper attempts to decipher this riddle using three distinct methodological approaches accepted by Jung, two of them in fact grounded in his theories of dream interpretation. Besides presenting some possible answers to the riddle of Siegfried, this interpretative reflection brings to light the discrepancy of the psychological perspectives created by the heterogeneity of methods within analytical psychology.

In the light of recently-published correspondence between Jung and Neumann, this paper considers and connects two aspects of their relationship: Jung's theory of an ethno-specific differentiation of the unconscious as formulated in 1934, and the relationship between Jung and Neumann at the beginning of the Holocaust in 1938-with Jung as the wise old man and a father figure on one hand, and Neumann as the apprentice and dependent son on the other. In examining these two issues, a detailed interpretation of four letters, two by Neumann and two by Jung, written in 1938 and 1939, is given. Neumann's reflections on the collective Jewish determination in the face of the November pogroms in 1938 led Jung to modify his view, with relativization and secularization of his former position. This shift precipitated a deep crisis with feelings of disorientation and desertion in Neumann; the paper discusses how a negative father complex was then constellated and imaged in a dream. After years of silence, the two men were able to renew the deep bonds that characterized their lifelong friendship.

Winnicott signs off his celebrated review of Jung's (1963) autobiography Memories, Dreams, Reflections with the warning that translation of 'erreichten' as 'attained' (implying assimilation) rather than as 'reached to', could 'queer the pitch for further games of Jung-analysis'. This subtly underscores his view that Jung--who he described earlier as 'mentally split' and lacking 'a self with which to know'--remained essentially dissociated. However, Winnicott, whilst immersed in this work on Jung, wrote a letter to Michael Fordham describing himself as suffering 'a lifelong malady' of 'dissociation'. But this he now reported repaired through a 'splitting headache' dream of destruction, dreamt 'for Jung, and for some of my patients, as well as for myself' (Winnicott 1989, p. 228). Winnicott's recurrent concern during his last decade was with 'reaching to'--that quintessential Winnicottian term--some reparative experience that could address such difficulties in constellating a 'unit self'. This is correlated with his engagement with Jung and tracked through his contemporaneous clinical work, particularly 'Fear of Breakdown' (1963). Themes first introduced by Sedgwick (2008) and developed by the author's earlier 'Winnicott on Jung; destruction, creativity and the unrepressed unconscious' (2011) are given further consideration.

This paper discusses the genesis of the famous story of Frankenstein which arose from a dream experienced by Mary Shelley whilst on a holiday shared with her husband Percy Shelley, Lord Byron, Dr Polidori and her step sister Claire Clairmont. The novel relates how the creature created by Victor Frankenstein horrifies him, is rejected by him and called a monster. The monster's ensuing despair and subsequent murderousness is eloquently described. The whole book is clearly connected to Mary Shelley's experience as an infant whose mother died after giving birth to her and her subsequent loss, as a mother, of her own new born infant. It is suggested that the novel imaginatively describes what it is to have been primarily rejected as an infant and to feel regarded as a monster.

Following an attempt to connect the theory of archetypes with the theory of primal phantasies, the commentary refers to how moments of complexity may be differentiated in terms of ‘now moments’ and concludes with an amplification of the ‘black woman’ in Melanie's dream related to a black woman in an important Austrian fairy tale.

This paper considers Winnicott's critique of Jung, principally expressed in his review of Memories, Dreams, Reflections, which asserts that Jung's creative contribution to analysis was constrained by his failure to integrate his 'primitive destructive impulses', subsequent to inadequate early containment. It is argued that although Winnicott's diagnosis illuminates Jung's shadow, particularly his constraints vis-a-vis the repressed Freudian unconscious, it fails to appreciate the efficacy of the compensatory containment Jung found in the collective unconscious. This enigmatic relationship between destruction and creativity-so central to late Winnicott-is illuminated by Matte Blanco's bi-logic, and further explored in relation to William Blake. Winnicott's personal resolution through his Jung-inspired 'splitting headache' dream of destruction-previously considered in this Journal by Morey (2005) and Sedgwick (2008)-is given particular attention.

Jung took the idea of the ‘numinous’ from Rudolf Otto's book Das Heilige (E.T. The Idea of the Holy) and made it central to his understanding of religion. However, as Lucy Huskinson has recently pointed out, this involves a misreading of Otto's work in which we have to look beyond the numinous (which is the non-rational factor in religion) towards the ‘holy’ which, like a symbol, holds the rational and non-rational aspects of religious experience together in a personally transformative way. This understanding of the spiritual and psychological journey is supported by case material in which a numinous experience, arising in the context of intensive analytical psychotherapy, proved to be but the first step in a process which led, through a period of mourning, towards the development of the patient's capacity to symbolize. In the light of this, the author suggests that the sacred is to be found in the capacity for a certain quality of symbolic relatedness—to self and other—which may or may not be attended by numinous experience.

The author discusses D. W. Winnicott's 1964 review of C. G. Jung's autobiography, Memories, Dreams, Reflections, emphasizing the psychological effect the reviewing process had on Winnicott himself. Writing the review constellated Winnicott's unconscious, and he reported having a healing dream ‘for Jung and for some of my patients, as well as for myself’. Winnicott's ‘countertransference’ to Jung helped him personally, and the review was Winnicott's first written formulation of his theory on ‘The use of an object’.

This paper was originally presented at a workshop (with G. Atwood and S. Parks) on The analyst's participation in the analytic process’. The analyst's ‘vulnerability’ is highlighted, with specific reference to the ideas of Winnicott, Searles and Jung. Some personal metaphors for the nature of the analytic engagement are offered, as is the image of the ‘troubled analyst’ from a patient's dream. The burden and necessity of the analyst's participation are emphasized.

Jung made use of kabbalistic images and motifs in various parts of his opus, including in his alchemical studies, in Aion, and extensively in Mysterium Coniunctionis. He also recorded an important dream after his heart attack which made use of kabbalistic symbolism in Memories, Dreams, Reflections. In this paper I explore Jung's ideas in relation to Kabbalah, first, by differentiating between Jung's imaginal approach to kabbalistic symbolism and the noetic intention of the Kabbalah itself in its use of imaginal material. Second, I present a number of typical examples of how Jung understands (and sometimes misunderstands) kabbalistic material that he cites. Third, I briefly survey the development of the Kabbalah as an imaginal noetic system, and present a core self-understanding of kabbalists--as engaged in inner 'self-work' which intends to 'sweeten the harsh judgments of existence in their very roots'. Finally, I differentiate Jung's understanding of the psychical living symbol from the kabbalistic understanding of the mystical symbol. In this fourth section of the paper, I conclude by presenting a basic Hasidic/kabbalistic teaching on the nature and function of verbal contemplative prayer--as an illustration of the difference between the two understandings of symbolism. The four sections of the paper are framed by a 'Prelude' and a 'Coda'.

Modern consciousness is a cultural and historical achievement in the West and a developmental task for each person now. Modern consciousness consists in the emancipation from the power of community, animistic nature and the unconscious. It is connected with neurosis and psychotherapy because it has to do with inner conflicts. But today there is an increasing number of cases which are characterized by dissociation and acting out, without the feeling of conflicts. Consciousness seems to be changing toward a new conception which might be called ‘postmodern consciousness’. The essence of postmodern consciousness is shown by interpreting two dreams internally. The first dream from a case of depersonalization indicates that it is not necessary to be entangled with the object. There is a different kind of coniunctio in the mode of seeing. The second dream from a case of dissociative disorder shows a world which has neither traces of pre-modern cosmology—high and low, here and the beyond—nor modern interiority. There is only surface and self-reflection without content. The discussion of dreams suggests that postmodern consciousness is not to be understood as premature and pathological. It is therapeutically important to refine and deepen postmodern consciousness.

In this paper I discuss the nature and role of dream and the dreaming process in Jungian clinical practice in the light of neuroscience. Insights from contemporary neuroscience support rather than contest Jung's view that emotional truth, not censorship or disguise, underpins the dreaming process. I use clinical material to illustrate how work with dreams within the total interactive experience of the analytic dyad enables the development of the emotional scaffolding necessary for the development of 'mind'. Large scale evidence-based research reveals that dreaming is caused by brain activity during sleep that is both biochemically and regionally different from that of waking states. Recent imaging studies confirm that dreams are the mind's vehicle for the processing of emotional states of being, particularly the fear, anxiety, anger or elation that often figure prominently. Dream sleep is understood as also being the guardian of memory, playing a part in forgetting, encoding and affective organization of memory. In the clinical section of the paper I let a series of dreams speak for themselves, revealing the emotionally salient concerns of the dreamer, weaving past and present, transference and reality together in a way that demonstrates the healthy attempt of the brain-mind to come to terms with difficult emotional experience from the past. The dreams become dreamable as part of the meaning-making process of analysis.

The paper investigates the origin of the meaning of dreams starting with a discussion of psychotic dreams. The author distinguishes the dream as dream from the remembered and the narrated. A two-step dream phenomenology is proposed that both acknowledges the objectivity of the dream and traces the origin of its meaning to its translation into language. Following a review of recent neurobiological theories of dreaming, the paper focuses on certain aspects of the psychoanalytical understanding of the dream phenomenon and in particular on the interpretation of dreams from the perspective of intersubjectivity and phantasy.

This paper examines some difficulties inherent in the process of integration of potentially divergent theoretical positions. It is noted that there is an increasing tendency toward integration of Jungian theory with various models from psychoanalysis and other scientific disciplines. This trend can be understood as relating to the larger post-modern current operating in the scientific and cultural communities. As an element of the Zeitgeist, theory integration can proceed with a lack of critical stance on the process itself. An argument is developed on theoretical grounds for urging caution in the implementation of theory integration. The integrative process is examined using dream material from D. W. Winnicott in conjunction with his review of Memories, Dreams, Reflections. Through this discussion, some implications are examined as to the viability of linking Jungian and developmental models.

Accepting the common lay definition of nightmare as any form of upsetting, dreamlike cognition occurring in the midst of sleep, the author argues for a classification of nightmares that would be based, not on physiological findings, but on what the upsetting nocturnal occurrence turns out to mean to the dreamer. Three types of nightmare identified on this basis are illustrated through dream sequences from classic Hollywood movies and amplified by clinical examples: (1) the dream that symbolizes the next stage of life as unusually daunting, (2) the dream that exposes the shadow of another person in a shocking way, and (3) the ‘empathy dream’, in which the dreamer experiences directly the anxieties of another subject. It is suggested that the accurate interpretation of a particular upsetting dream depends upon which type of nightmare the dream turns out to be.

Science means not just ‘knowing’, but knowing verified by replicability. Science is particularly hard to bring to depth psychology because the individual uniquenesses that can’t be repeated are what make people most deeply themselves. Everyone, including the analytic investigator, however, has a science, in the sense of a world-view that is replicated by experience. Jung offered hermeneutics as an alternative mode to science for getting to know the psychological subject. But as Heidegger emphasized, hermeneutics always begins with the projection of a world-view, i.e., the science of the would-be interpreter. In the analytic situation, dialogue is available to test the world-view and enlarge its horizon, in accord with Gadamer's expansion of hermeneutics, ‘the classical discipline concerned with the art of understanding texts’, into a method of inquiry open to the possibilities of otherness. An example is given from an analytic training seminar, in which the author began by projecting his version of the theory of psychological types onto the dream material a candidate offered in response to the seminar. A dialogue with the candidate ensued which enabled the teacher to correct his original, somewhat rigid, application of his scientific viewpoint. In such a dialogue, psyche emerges as the final interpreter of what is, generating hypotheses that can fruitfully be applied to the understanding of other cases.

In 1923, Sandor Ferenczi wrote a paper entitled ‘The dream of the clever baby’, in which he identified a phenomenon he discovered through his clinical work: the notion that young children who had been traumatized often had accelerated developmental characteristics that led them to acquire highly acute sensitivities and intuitions – in short, wisdom beyond their years. He characterized them as ‘wise’ babies. Similarly, C. G. Jung, with Karl Kerenyi, (1949) elaborated a myth known as the ‘divine child’– identifying an archetype which activates healing and intuitive understanding in children and adults. In their work, Jung (and Kerenyi) explored the ‘divine child’ archetype from a mythological and a psychological perspective. The following paper elaborates aspects of Ferenczi's ‘wise child’ and Jung's ‘divine child’, comparing and contrasting them, and suggesting new perspectives on the connections between Ferenczi's and Jung's theoretical and clinical perspectives, and the two men themselves. As well, and specifically, the paper explores a comparative understanding of the development of two different modalities of early psychodynamic concepts with regard to children and their response to trauma, aspects that continue through theoretical and clinical practice today.

In times of change, crisis, and illness, the excited points of an individual's personal history are reactivated within the transference and may also be noted by observing countertransference. When there are anomalies in the emotional and imaginal circle of the therapeutic relationship, there is occasion for repetition and/or a transformative opening. In some cases, there is simultaneous treatment of severe developmental fixations and compulsions, and issues of individuation. Images may emerge both from the personal field and from the collective and archetypal imagination. These may be expressions of interpersonal experience, intrapsychic dynamics, and physical as well as psychic state.

This paper explores the clinical relevance of Jung's idea of the Self in pre-Oedipal and pre-individuation psychology. Incorporating data from neurobiology and recent theories of memory and narrative reconstruction, a post-modern conception of the Self is proposed akin to what Jung called a 'dream of totality'. Such a conception of the Self is distinguished from a reified structure or a deified imago, and is considered to be that aspect of psychological functioning consonant with emerging meanings, and the birth of new psychological ground. Links are made back to Flournoy, William James, and depth psychology's early interest in teleology, the occult, and the creative capacities of the psyche. Updating this mystery tradition, clinical material illustrates how narratives of the Self are present in such pre-Oedipal dynamics as dissociation and projective identification. These dynamics are understood not only as primitive defences but as reconstitutive symbolic metaphors and mythopoetic expressions of an emergent rather than a superordinate Self.

In this paper I describe my work with a suicidal patient. The patient was a woman who failed to realize her creative potential in a much wished for and unattainable profession of teacher and transferred all her energy and desire for leadership into her family life. The slogan of her life was the pathetic phrase: 'Everything or nothing!' Her views on life differed from those of her husband who, at the age of 48, started a love affair with a 25-year-old woman. In relation to this, the patient became depressed and attempted suicide twice (by poisoning) in two years. From the Toxicology Department she was referred to the Psychiatric Department where she was treated as an out-patient.

I have attempted to focus this discussion by looking at three interrelated matters. There is the issue of Sue's final dream – the enigma with which Don Kalsched leaves us. I first have a go at that, from my own, as well as some other, perspectives. Then, there is the question central to this presentation of the archetypal defense itself. What, in fact, arethese defenses, and how is the author using the concept of the ‘archetypal’? Finally, I wouldn't be me if I didn't rise to the bait of Sue's shame, more prevalently peppered throughout the first draft than the present one.

Critical moments along the path of an analysis are presented in order to illustrate how dreams portray archaic and typical (archetypal) defenses against the re-experience of unbearable affect as it emerges. Inner defensive ‘objects’ functioning as a ‘self-care system’ threaten to uproot, kill or destroy the connections between the dream ego and various images of vulnerability as these emerge in response to healing life events or transference feelings. Over a series of dreams, transformations within this self-care system are observed, ending in a final healing dream which marks the patient's achievement of a ‘depressive position’ in relation to her otherwise persecutory anxieties.

The dreams in Psychology and Alchemy were important to Jung because they portray a natural process in the unconscious in which the mandala symbolism gradually takes form, with emphasis on a centre. The dreamer is led through a labyrinth of archetypal symbolism which lays in evidence the dynamic structure of the psyche. Jung was obviously not permitted to reveal the identity of the man behind the dreams. This paper introduces the historical dreamer, Wolfgang Pauli (1900-1958), together with a sample of his significant dreams as discussed by Jung. The intent is to bear witness to the suffering which hides behind the archetypal imagery, as well as the transformative power of the archetype, lending support to Jung's statement that ‘behind every neurosis there is a religious problem’. Pauli was a genius, who as a Nobel laureate ranked with the top physicists of this century. As a one-sided intellectual atheist alienated from his feelings, in his early thirties he met with an emotional crisis, which led him to Jung for treatment. The dreams that Pauli experienced at that time carried him through a depth experience, a nekyia, that transformed his attitude toward life. They were also a precursor to a dream life that stimulated his investigation of non-causal influences common to quantum physics and (analytical) psychology, i.e. the ‘psychophysical problem’, including synchronicity. A legacy of Pauli's life was to show that the non-rational unconscious can give meaningful expression to the functioning of a scientific mind.

Impressive reaffirmation of Jung's archetypal hypothesis has come from developments in behavioural biology (Tinbergen 1951; Cosmides 1985), psycholinguistics (Chomsky 1965), structural anthropology (Levi-Strauss 1967), developmental psychology (Bowlby 1969), dream research (Jouvet 1975). neuroscience (MacLean 1976), sociobiology (Wilson 1978), and evolutionary psychiatry (Gardner 1988; Gilbert 1989). A close correspondence exists between Jungian theories of dreaming in human beings and modern biological theories of dreaming in animals. A paradigm shift is under way in the direction of a growing cross-disciplinary awareness that all human sciences are about archetypal manifestations and that these apply as much to the body as to the mind. Jungian psychology must keep abreast of these developments if it is not to be sidelined and superseded by less humane therapeutic philosophies.

In order to highlight the pattern of dreams, the psychosocial factors associated with it, and the meaning attributed to dream contents, 431 Nigerians were interviewed, consisting of undergraduates and government workers. While 6.9% could not recall ever having had a dream experience, over one-third of subjects had had at least three dream experiences in the previous three months. The most important factors associated with increase in frequency of dreams were conditions involving a high degree of expectation, emotional disturbance and happiness. About one-half of subjects claimed their dreams were predictive of what would happen in real life, while 61% claimed that their dreams related to what they were thinking about. The more highly educated and younger subjects dreamt significantly more frequently. Although life events and GHQ-12 scores were not significantly associated with frequency of dreams, those who reported recurrent disturbing dreams had significantly higher GHQ-12 scores. Relating the dream reports to life experiences, we were able to discern the following themes: expectation of positive material rewards; sexual themes; religious themes; sickness and death themes; disappointment and general guilt themes; and abstract manifest contents. Guilt themes were the least frequent. The social and clinical implications of the findings are discussed.

The research paradigms used in this study fit with the content analysis paradigms of Hall and Van de Castle (1966) and Dippel et al. (1987), but differ in the use of descriptive scenarios specific to eating disorders. Anorexic and bulimic patients are often able to share their dreams with their therapists, and this process is sometimes the start of building an analytical relationship. This study compared the dreams of twelve eating-disordered women with eleven 'normal' women. A total of 275 dreams was collected over a four-week period and rated on a 91-item scale (Brink 1991) by eight raters. Significant differences were found between the two groups, with eating-disordered women having more dream scenarios depicting themes of: impending doom at the end of the dream, attitudes of 'whatever I do I won't succeed', and images of the dreamer being attacked, and being watched. Significant differences were also found in dream content portraying the psychological traits of: ineffectiveness, self-hate, negative emotions, an inability to self-nourish, obsession with weight, and anger. The discussion centres around the role of 'inordinate oral rage', the nature of ego defences, how these defences manifest themselves in dream images and in daily living, and how they severely impair positive transformative processes. The implications for clinical practice are that dreams are an amenable way of working with eating-disordered women, and that the therapist is more likely to promote positive transformation through focusing on their dreams than trying to change their behaviour.