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C. G. Jung wrote very little about psychedelic drugs and he took a sceptical view of them. However, he was sufficiently impressed by Aldous Huxley's 1954 account of taking mescaline, The Doors of Perception, to invite Huxley to visit him in Switzerland. Huxley declined Jung's invitation but Huxley's collaborator Humphry Osmond met Jung instead. This paper documents Jung's contact with the British pioneers of psychedelics research and presents the scant material illuminating his views about these drugs. It also determines the efforts of British psychiatrist Ronald Sandison, who was the first to develop an "explicitly Jungian approach" to psychedelic‐assisted psychotherapy (Hill, 2013), and it highlights a connection between Sandison's initiative and the Society of Analytical Psychology (SAP) through the involvement of two SAP members: Margot Cutner, Sandison's colleague, and Michael Fordham, who supervised a trainee working with one of Sandison's former patients. Despite Jung's objections to the use of psychedelics, Sandison and Cutner developed ground‐breaking protocols during the 1950s and they were among the first to document the phenomenon of "spiritual rebirth symbolized in the birth experience known to many LSD therapists" (Sandison, 2001). In two companion papers, I consider Jung's treatment of the rebirth motif in his commentary on The Tibetan Book of the Dead, which later became a central text in the psychedelic movement, and I chart the evolution in psychedelics research from an association with schizophrenia during the 1950s to the mystical paradigms of the 1960s and beyond. [ABSTRACT FROM AUTHOR]

After Evangelos Christou (1923–1956) studied philosophy at King's College, Cambridge, with Wittgenstein and others, he earned a doctorate at the Jung Institute in Zürich. He then returned home to Alexandria, near which he died in a car crash. The Logos of the Soul, published posthumously, argued for a psychology that would be neither a natural scientific psychology, devoted to causal analyses, nor a philosophical discipline that analysed mental events. Psychology would be an autonomous science of the soul, an unknown distinct from body and mind. Science deals with bodies and behaviours; philosophy with the mental concepts and acts. Psychology deals with "psychological experience". Dreams and fantasies can be sources of psychological experience, but so can perceptual acts and mental acts. Meaning occurs when something encounters an ego or self in a psychological experience. Observation in psychology is participant observation, akin to witnessing of a drama. Psychological methods, such as psychotherapy, are both means of discovery and means of becoming. Christou's work brought together Jung's analytical psychology and mid‐century British philosophy in order to stake out the ground for psychology that would be an empirical analysis of psychological experience and a logical analysis of the concepts used in that psychology. [ABSTRACT FROM AUTHOR]

An oft‐repeated and largely unexamined assumption in Jungian psychoanalysis is the notion of "analyzability", that is, of an individual's ability or present capacity to think symbolically. It is often taught that if someone is unable to think symbolically, a depth analysis is not possible. Such an individual may be more aptly suited for supportive psychotherapy, the argument goes, an experience that may very well lead to the development of the ego's capacity for symbolic thought but is not, in and of itself, a Jungian analysis. While this sort of categorical thinking has, at times, crossed over into ontological claims about individuals and groups, the notion of analyzability encountered in psychoanalytic theory and praxis is often cloaked in facially neutral language. The impact, however, has been anything but neutral in effect. In this paper, I propose a softening of our theoretical edges through a genealogy of the category of analyzability within the broader history of psychoanalysis. Through this excavation, I explore the contingent nature of the category of analyzability, how it has constricted knowledge, perpetuated inequality, and, more broadly, obscured ways of knowing. In so doing, I recover the radically democratic potential that lies at the heart of Jungian psychoanalysis. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Jung's view of God as a unity of Christ and Antichrist was rejected by Western theological circles, but a convergence can be found in Chinese Buddhist thought. Both Jungian psychology and Tiantai Buddhism believe that evil is intrinsic to the nature of God/Buddha, which is actually a manifestation of human nature. Only a God/Buddha with a paradoxical and antinomial character could provide a logical explanation for the paradox of the existence of evil and a Supreme Being. And both suggest that for the well-being of the human psyche, people should recognize evil and integrate it into a pursuit of good. [ABSTRACT FROM AUTHOR]

Audrey Punnett interviews Andreas Schweizer who served as president of the Psychology Club Zürich from 2006 to 2022. They discuss his introduction to Jung through sandplay as a teen and then delve into the history of the Psychology Club, its founding as a consequence of Jung's separation from Freud, the early members who influenced the Club, membership requirements, challenges it has faced over the years, including a renovation of the house itself at Gemeindestrasse 27. Not only are there lectures and other events at the Club, but also it provides a community for Jungians. [ABSTRACT FROM AUTHOR]

Copyright of Çankaya University Journal of Humanities & Social Sciences is the property of Cankaya University Journal of Humanities & Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Field theory as a concept entered scientific discourse in the midnineteenth century. Yet the essential features of a field long predate discoveries about the physical properties and behavior of matter. The paper briefly describes ancient esoteric precursors to scientific field theory, including the Hermetic tradition and archetypal astrology, before turning to twentieth-century sociological field theories and their elemental idea of subjectivity and intersubjectivity. Jungian psychology is a field theory, expanding the limits of sociology in important ways. The paper adopts a somatic archetypal perspective to argue that intersubjectivity, the basis of sociological and psychological field theories, is inadequate. Instead, depth psychologists should embrace intercorporeality, the more embodied, holistic field theory originating in the work of Husserl and Merleau-Ponty. The paper concludes with a discussion of nekyia to illustrate how an intercorporeal field theory can include the underworld in world mythologies. The inverted cosmic geography of one tradition, the Sámi, gives new meaning to numinous encounters with one's ancestors and spirit guides. Such encounters intertwine the subtle energy bodies of the personal and transpersonal worlds, a meeting one can imagine as soul to sole, not just soul to soul. [ABSTRACT FROM AUTHOR]

Despite the many essays that provide instructive tracing of Carl Jung's archetypes in Romantic literature (and elsewhere), critics have declined to examine the important implications and consequences of parallels between Jung's theory of artistic awareness and Romantic aesthetic ideology. This ideology finds expression in the language of Blake, Percy Shelley, Emerson, Coleridge, Wordsworth and others regarding artistic creativity, specifically its origins and aims, but especially the creative process itself. In this essay, I examine the way Jung samples Romantic ideas and imagery in his characterization of art and in his conception of the religious experience of the artist in the act of creation. In doing so, I suggest that attachment to popular (not always accurate) Jungian ideas about art has reinforced the continued acceptance of compelling Romantic myths about unconscious creativity. I argue that, in his essay "On the Relation of Analytical Psychology to Poetry" and other essays, as part of an effort to liberate modern conceptions of art from reliance on mechanistic views of the human mind, Jung impeaches the merits of the Freudian model tied to medical forensics and installs in its place a Romantic theory of art rooted in the idea of intuitive creativity. [ABSTRACT FROM AUTHOR]

The article centers on two novels by Italian writer Antonio Tabucchi--Requiem: A hallucination and For Isabel: A mandala. It analyzes the polysemic elements that constitute the symbolic construction of both works, supported by the main tenets of Jungian psychology and in particular the notions of coniunctio oppositorum, individuation, and journey of self-discovery. The investigation explores the relationship of Tabucchi's narrative with works by Ferdinando Pessoa and Herman Hesse. Homologies between the author's view of the self, cognition, human reality, and the formal structure of the novels are examined through the Bakhtinian notion of dialogical narrative and through his metaliterary and self-reflexive mode of writing. [ABSTRACT FROM AUTHOR]

Outside of specific motor conditions, bodily movements are rarely considered in contemporary psychiatry. Stereotypies and mannerisms in clinical cases of catatonia are seen as having no deeper meaning in contemporary psychiatry. Perhaps we are missing something that could be important for us and our patients. The psychiatrist and analyst Carl Jung suggested there was an unconscious communication, and therefore a meaning in psychotic symptoms, including the movements in catatonia. The unconscious is rarely considered in psychotic presentations, yet psychosis is a prevalent condition in clinical settings. In this article Jung's ideas are presented along with case examples that invite the reader to consider them in their own future practice. [ABSTRACT FROM AUTHOR]

Analytic formulation and contribution to treatment of psychotic disorders have little application in modern psychiatry. The medical model, largely based on psychopharmacology and biological conceptualisation of illness, particularly dominates the treatment of psychosis. While many analysts have worked with patients in psychotic states, it is rare to find analytic approaches to psychosis within the national health service (NHS) in the UK. We feel this a detriment to a sometimes difficult to treat patient group. Jung spent his early working years devoted to patients with psychosis at the Burgholzli hospital in Zurich. Later on in his career, Jung had personal experience of psychotic symptoms, interacting with visions and voices within his own mind, that are noted in his posthumous Red Book. Jung is, therefore, arguably one of the most experienced analysts and depth psychologists in the realm of psychosis. In this paper we describe Jung's in-depth psychological approach to the genesis of psychosis. We then discuss parallels with our contemporary understanding of the aetiology of psychosis. Our aim is to highlight the importance of an analytical approach and thinking in a) understanding the aetiology and b) contribution to treatment of such a complex and intractable disorder as psychosis. [ABSTRACT FROM AUTHOR]

Is the frequently heard and seemingly innocent statement that the coronavirus was 'sent by Mother Nature to teach us a lesson,' evidence of an unconscious narrative that is driven by the fear and grief engendered by the pandemic? The idiom 'teach us a lesson' suggests that Mother Earth is angry with us and further, that the archetype of divine punishment – apocalypse – has been activated in the collective unconscious. This may be a dangerous time for the world psyche because an archetype, as objective pattern as well as a 'dynamic living agency,' can influence our emotions and behaviors. History has shown the devastation a powerfully activated negative archetype can engender. Can analytical psychology contribute to easing psychological suffering caused by the irrational fear of the end of the world? We suggest C.G Jung's 'transcendent function' can be invoked to spontaneously produce a new unifying, and therefore healing symbol. [ABSTRACT FROM AUTHOR]

For an 'evolutionary thinker', storytelling may be considered a shared derived trait (synapomorphy) of the human lineage. Once we began to tell stories, they became a key trait shaping our subsequent evolution. Furthermore, whether the 'centre of narrative gravity' is cosmological (as in creation myths) or focused on an individual character, the form of narrative is itself evolutionary, describing a process of transformation from an initial situation to subsequent states (with or without 'resolution'). This article articulates the basic logic of an 'evolutionary stance' and applies this heuristic to a consideration of narrative, epistemology, religion, and the status of 'self'. In the process, insights from evolutionary biology (including the concept of 'major evolutionary transitions'), cognitive science (including predictive processing and relevance realisation as well as computational definitions of 'self') and analytical psychology are drawn upon. The article ends with a consideration of practices – from meditation and active imagination to psychedelic-assisted psychotherapies – aimed at suspending the activity of the personal 'self' and shifting the 'centre of narrative gravity' to reveal transpersonal elements of the psyche. Although we inevitably resume narrativizing our existence, the experience of temporary breaks in our personal narratives may enable us to tell more inclusive stories. [ABSTRACT FROM AUTHOR]

Although archetypal criticism has been used in literary-artistic research for nearly one hundred years, still, as it should be, there is no proper understanding of it, whether in theory or methods, and many studies that have been conducted using this approach, have flaws that require a careful approach to the theories and approaches of archetypal criticism to correct them. Repeated results, misunderstanding of theories, unmethodical and lack of knowledge of archetypal criticism methods, being on the sidelines of mythic criticism, imposing theories on texts and findings, and incorrect and inconsistent results on archetypal criticism, are the most important problems of studies and articles written based on this approach. In the present descriptive-analytical study, firstly the concept of archetype and criticism of archetype is taken into consideration and an effort was made to resolve its ambiguities, and then its various formats and approaches based on different theories have been specified. In addition, related concepts such as Jungian and post-Jungian studies of archetypes have been discussed. The archetypal evolution, the archetypal close-reading, and the rhetorical criticism of archetypes are the approaches that can be used to conduct studies on the criticism of archetypes. Moreover, stereotypical characters, mythological characters, archetypal motifs and situations, collective rituals, public symbols and images, cultural or psychological syndromes, and psychological complexes are forms in which undiscovered archetypes can be explored or literary-artistic texts can be criticized based on them. [ABSTRACT FROM AUTHOR]

Although it is not clear that Deleuze and Guattari were simply and unambiguously Jungians, they extensively engaged with Jung's depth psychology in both affirmative and critical ways. It is striking that Deleuze expresses a strong affinity between his work and that of Jung in several texts; Jung's influence on Deleuze has not tended to be emphasised by scholars, though there is a rapidly growing 'Jungian turn' in Deleuze and Guattari studies. This article briefly extracts the influence of Jung on Deleuze and Guattari and, more extensively, explores profound resonances between Deleuze's Difference and Repetition and James Hillman's Re-Visioning Psychology. [ABSTRACT FROM AUTHOR]

Two tendencies co-exist within the field of analytical psychology. The first is to locate Jung's psychology within the established bounds of official science (by for example insisting on its implicit consistency with orthodox scientific findings). The second is to make claims that Jung's psychology is extra- (or super-) scientific. It seems to me however that neither approach can do justice to the difficulty of the problem Jung has set us. In order to develop a third approach I place Jung's problematic engagement with science into a creative encounter with the philosophical ideas of Deleuze & Guattari. The French philosophers distinguish two contrasting ways of doing science: "Royal" or "state" science privileges the fixed, stable and constant. "Nomad" or "minor" science emphasizes the malleable, fluid, and metamorphic nature of being. These are not alternatives but "ontologically, a single field of interaction" (Deleuze & Guattari, A Thousand Plateaus, p. 367). When it comes to Jung's writings on science, the irredeemable ambiguity of his psychology shows up in what appear to be two contradictory approaches. One highlights the intrinsically scientific nature of his project and insists upon his empiricism. The other takes the form of a profound and relentless critique of the materialistic, reductive and rationalistic assumptions Jung finds behind the scientific approach. My suggestion here is that the dynamic tension between these two opposing visions of science that forms the crucial condition for the on-going individuation of his psychology. [ABSTRACT FROM AUTHOR]

This review of Terje Simonsen's A Short History of (Nearly) Everything Paranormal focuses on Jung and his circle within the context of the history of the paranormal and contemporary paranormal studies. Both the book and review include a discussion of common Jungian topics such as archetypes, dreams, the collective unconscious, and transpersonal psychology. Pairing Jungian concepts with paranormal research, the reviewer describes the psyche as an expansive and, indeed, expanding field of experience and study. The review celebrates Jung's openness to various worldviews while challenging Jungians to keep expanding their own understanding of Jung and his relevance to academic research. [ABSTRACT FROM AUTHOR]

Copyright of Dilemas Contemporáneos: Educación, Política y Valores is the property of Dilemas Contemporaneos: Educacion, Politica y Valores and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The psychologies independently founded by Jung and by Kelly exemplify traditional approaches to personality and the self. Both assume a primacy of the private world and posit "opposites" as a fundamental feature of the personality structure, though they differ in their conceptions of this structure and the level of analysis at which opposites matter. The main dimensions for the present comparison of their theories include: the mode of thought of primary interest; the focal aspect of psychological functioning; the locus of functional dichotomies; the conception of the driving dynamic; processes of intrapersonal change; the necessity of theorising the unconscious; and the relation of the psychological to the social. [ABSTRACT FROM AUTHOR]

In response to Jones's (2022) article, we argue that if we understand personal construct psychology as being less rationalistic and more holistic than is often assumed, important synergies between it and Jungian analytical psychology can be observed. We argue that the two theories can be considered to align with each other on a number of points. These include taking a similar epistemological position, a recognition of psychological processes operating outside of immediate awareness, and the implications that these can have for personal change. We argue for a more "social" understanding of personal construct psychology than Jones allows for, and further suggest that possibilities for its alignment with social constructionism should not be understated. We conclude that both theories deserve greater visibility in the world of academic psychology, and argue for greater consideration of their potential use in research. [ABSTRACT FROM AUTHOR]

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

There are many obstacles on the road of individuation. Remaining true to oneself is one of the most difficult, especially when critics try to tear you down. Occasionally a rare individual appears who is misunderstood because he is far ahead of his time. Paracelsus is such a man. Not only did he resist falling under the pressures put on him by physicians who stubbornly adhered to antiquated medical traditions, but he vehemently struck back. Historian Bruce Moran gives us an excellent biography of this iconoclastic man who changed the direction of metallurgic alchemy into a new form of medicinal healing, iatrochemistry. Jung celebrated Paracelsus whom he described as having "created a psychological empirical healing science." Paracelsus's ideas were the inchoate principles of analytic psychology that took another five centuries to blossom. Moran shines a much-needed light on a fascinating figure who helped pave the way for the practice of modern medicine. [ABSTRACT FROM AUTHOR]

This paper reviews the nature of archetypes in analytical theory, grounded in the transpersonal archetype of the life cycle. It then examines the nature of aesthetics, the aesthetic attitude, aesthetic inquiry, and aesthetic practices in the art and psyche of C. G. Jung and in the art of the African Diaspora. In the art of the African Diaspora the primary focus is on Pan African sculpture and the influences of African culture on aesthetics. These cultural influences include historiography, religion, mythology, ethnic group style, techniques, artistic skills, and an African aesthetic criteria of excellence to help see beauty within and across cultures. The approach to the subject matter adopts an interdisciplinary perspective, drawing from the literature in analytical psychology on Jung, his art and psyche; on contributions to African art historiography by contemporary art historians and curators of African Art; and from the personal aesthetic inquiry and clinical practice of the author. It concludes with consideration of the psychological properties of aesthetics, aesthetic practices, and the power of active imagination in healing personal and collective intergenerational trauma, and for optimal development across the life span. [ABSTRACT FROM AUTHOR]

This article explores the archetypal aspects of dream images of the anus and the alimentary canal including their psychological and psychosocial significance as a site of psychic coniunctio. Freudian anal regression theory and Jungian alchemical interpretations are discussed in both their illumination and obfuscation of these symbols as well as their expression of a possible heterosexist ideology. Positive meanings of the anal-coniunctio union, reflecting on patient dreams and fantasy material concerning anal penetration and its possible psychic significance, are described. The author argues that the disavowal of the anal-coniunctio union is an instance of othering that precludes fertile considerations. [ABSTRACT FROM AUTHOR]

This study seeks to deepen the conversation between Jungian individuation and yogic awakening to explore the question 'Who am I?' from a psycho-spiritual perspective. Through focusing on yogic experience, the study explores how Jungian therapeutic benefits might be gained through modern yoga practice. Four long-time yoga practitioners took part in the study that involves ten hours' worth of ethnographic interviews. The transcripts were analysed using Jungian techniques to identify key themes, symbols, and meanings from the archetypal story patterns of the participants' yoga histories. The resulting themes represent a potential hermeneutic model for recognising Jung's analytic psychology within the experiences of the four practitioners. Based on these findings, future research is recommended that is conducted over a longer interview period with practitioners of Non-dual Shaiva Tantra. The ethnographic interview process could include physical yoga practices and an explicit dissection of Jungian concepts to widen the conversation between Jung and yoga. [ABSTRACT FROM AUTHOR]

Treatment of schizophrenia and other psychotic illnesses primarily uses antipsychotic medication. Compared to other common mental health conditions, the opportunities for psychotherapy in psychosis are limited. Jung and the post-Jungians considered that psychotherapy of psychosis is possible, supported by using creative arts and other individualized treatments. Moreover, they felt there was a tremendous creative potential within the symptoms of psychosis that could help patients develop and learn about themselves. This paper discusses the creative potential within psychosis and how it might be treated by reviewing Jungian literature and considering contemporary evidence for an analytical psychology understanding. [ABSTRACT FROM AUTHOR]

Transdisciplinary is a paradigm based on the integration and balance of opposite points of view (dualities). This paper methodology involves transdisciplinarity applied to problem solutions, mainly from 1) Plato philosophy; 2) Taoist principle of duality Yin Yang, 3) Jungian psychology, so connected to modern physics and 4) Weil, Leloup and Crema psychological vision of holistic transdisciplinarity. Our findings in this regard involves Figure 11 for Jungian functions and Figure 12 model for problem solving through duality plus four elements. The objective is to create a comprehensive understanding of reality through Plato and Taoist philosophies, Alchemical tradition and Jungian psychology improved by the MBTI system, as tools for problem solving. Understanding the psychological types to comprehend on how to achieve the best of each one, due to their innate strengths and capacities, so that a synergy of results can be created within the relationships. The MBTI serves both i) for self-knowledge, self-management on a day-to-day life, and ii) to understand how other people work psychologically, so that a synergy can be created in the process of relationships. The applied transdisciplinary approach is based on the principles of i) duality -- interaction and integration of opposites, specially the analytical and synthetic methods and ii) four elements - rationality, feasibility, reasonableness and meaning. However, it is not a simplistic or a magical-vitalistic approach as it may seem to rationalists at first, as far as modern physics is concerned. The holistic view of reality, including holology (the study of the whole) and holopraxis (the praxis of the whole) can't be confused with political ideology, something that happens very frequently to scientificists, who consider themselves "exempt" and "impartial". Finally, the core idea is to promote transformation of the culture and personal behavior, connected to reasonableness and meaning, emotional and intuitive intelligences, mainly because of psychological sustainability and mental health. [ABSTRACT FROM AUTHOR]

Problem Statement: According to Carl Gustav Jung, in addition to the personal unconscious, human beings have a common part called the collective unconscious. The contents of this part of the soul and mind are archetypes. Archetypal critique is one of the main approaches of contemporary literary criticism that explores the nature and characteristics of archetypes and their role in literature. Among these archetypes in the present study, the archetype of anima is discussed. Anima is the feminine half of men’s existence that can change under the living conditions of any person and its positive and negative manifestations can be manifested. In the field of literature in different cultures, we also see the birth of strong themes by this archetype, so it is necessary to study products such as novels that are more dependent on the individual’s consciousness based on psychoanalysis. In this regard, the present study investigates the manifestation of this element in the psyche of Ibn Arabi in the novel Mawt Ṣaghir (Minor Death) by Mohammad Hassan Alwan, a prominent Saudi writer. Using a descriptive-analytical method, this paper shows that anima has a significant effect on the creation of events and incidents in the story and has created grounds for conflict between the characters. The findings indicate that the positive manifestations of the anima have been manifested in the form of lover, guide, otad, etc. Research Method)s): One of the most popular types of literary criticism in recent decades has been psychological critique based on Jung’s theories. Jung’s school of psychology, known as Analytical Psychology, is especially famous for its collective subconscious and its contents, the archetypes. In addition to the individual unconscious, Jung believes in a deeper layer called the collective subconscious for the psyche, which is common to all human beings. One of the most important archetypes that Jung addresses in his theories is the anime archetype, which represents the female psyche. In other words, “Jung was the only twentieth-century psychologist to distinguish between male and female psychology” (Sanford, 1980, p. 5). This study analyzes the manifestation of this element in the psyche of Ibn Arabi's character in the novel Mawt Ṣaghir (Minor Death) by Mohammad Hassan Alwan, a prominent Saudi writer. Considering that the archetype of anima at different levels is reflected in the main character, familiarity and integration with one's own anime lead to what Jung refers to as the archetype of happiness, explaining why research is needed. Result/Finding: With the help of the evidence extracted from the novel, this paper deals with the similarities of Ibn Arabi's mistress to the concept of anima in Jung's theory and shows that the descriptive-analytical method has a significant effect on creating events and incidents in the story and the context of conflict it has created. The findings of the study indicate that the positive aspects of the anima are manifested in the form of lover, guide, otad, and so on. In sum, the characteristics of the anima that Jung referred to are consistent with the characteristics that Alwan intended for the characters. In other words, obvious manifestations of the archetype of anima can be seen in the Mawt Ṣaghir of Mohammad Hassan Alwan, which reminds us of the influence and role of the collective unconscious in the creation of this work. [ABSTRACT FROM AUTHOR]

This article contrasts Jung's theoretical position with existential philosophy, mainly Martin Heidegger's ideas. The intent of Heidegger's magnum opus, Being and Time, was to discover the primal ground, the arché, of ideas. In his eyes, that quest failed, resulting in a turn toward a more hermeneutic approach, aimed toward disclosing the Being of beings. This endeavor, for Heidegger, is never final. A basic precept of existential thought is that "existence precedes essence." An ultimate lack of substantive structure entails a sense of contingency and openness, providing the ground of human freedom. This diverges sharply from Jung's theoretical writings, because he generally held to a belief in archetypes : inherent, underlying structures or ideal forms related to Platonic ideas. Moreover, temporality and awareness of death are at the core of most existential thought. This involves an openness to the vicissitudes of time, with a consequent existential anxiety. In contrast, throughout most of his life, Jung privileged an "eternal" or "timeless" aspect of existence, presumably manifested in preexisting archetypal structures, while devaluing the "personal unconscious." For Jung, the personal unconscious is the realm of the everyday time of our existence, mainly serving to set the stage for the emergence of a timeless archetypal realm. The author, a Jungian analyst, proposes that Jung's view of temporality seems diametrically opposed to existential theory and practice, which focus on the "time of our lives," as beings who inevitably must die. [ABSTRACT FROM AUTHOR]

This paper was presented to the inaugural joint conference of The Society of Analytical Psychology and the West Midlands Institute of Psychotherapy in the autumn of 2020. It develops the author's interest (2011, 2015, 2016) in Winnicott's engagement with Jung by looking at the imagery of Michael Maier's alchemical work of 1617, Atalanta Fugiens, through the lens of Matte Blanco's bi-logic. [ABSTRACT FROM AUTHOR]

Copyright of Nasleđe is the property of University of Kragujevac, Faculty of Philology & Arts and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper examines the Black Lives Matter (BLM) movement in cultural, historical and relational contexts at the intersection of the U.S. Civil Rights movement, U.S. Civil Rights legislation, the Voting Rights Act of 1965 and reforms thereto in the recent U.S. Supreme Court decision of Shelby County v Holder, 570 U.S.529 (2013). The intergenerational relations between the BLM movement and these ongoing movements for civil and human rights is underscored. In the wake of protests about the sadistic murder of George Floyd, an unarmed African American man, by a Caucasian police officer, the BLM movement has been mischaracterized as an affront to law and order by the Trump-led U.S. administration. The mischaracterization was a re-election campaign effort designed to ignite 'white fear', 'white rage' and to defend police brutality and systemic racism. Analytical psychology and the phenomenology of the trickster archetype, as amplified from the African-centric perspective in the Yoruba deity Esu-Elegba, are employed to interrogate partisan obstructionist behaviours that assault multicultural democracy in both contemporary U.S. electoral politics and the political economy. The paper concludes with a brief note on the social activism of Fair Fight Georgia and the integration of its agenda into the BLM movement. [ABSTRACT FROM AUTHOR]

This paper explores the impact of the COVID-19 pandemic on my relationship with analysands and my inner world. I reflect on the role of the archetypal Self during times of existential anxiety that may lead to an experience of 'essential anxiety'. This term refers to a meeting by a fearful ego with an inward recognition of the Self, when faced with threat. The efforts to curb the spread of the pandemic changed our ways of life, while the virus itself threatened our existence in debilitating or outright destructive ways. But what also came into view, in sessions of analysis and supervision, was the creative instinct, and a celebration of life. The soul-to-soul relationship, and the connection with images of the archetypal Self, made the experience of existential anxiety at times an essential experience that facilitated psychological growth. I discuss some advantages of on-line Jungian analysis where, despite distance and partial view, the body still serves as container to hold important psychological material, conferring a sense of wholeness for analyst and analysand. The COVID-19 crisis is terrible and terrifying but it also provides an opportunity for self-regulation and individuation. [ABSTRACT FROM AUTHOR]

John Weir Perry's influence on the understanding of the psychotic process through his research in San Francisco between 1950 and 1981 was groundbreaking, because it both verified and expanded upon C.G. Jung's research at the Burghölzli Hospital in Switzerland in the early 1900's. The author explores both the brilliance of Perry's contribution as a psychiatrist and Jungian analyst and also shows the flawed human, who, with his rare sensitivity to the psychotic process, devoted his life work to the schizophrenic population and their often ill-fated search for meaning. She tells how his creative engagement with the analytic processes of Self discovery eventually led to analytic boundary violations, which ultimately resulted in his indefinite suspension from membership in his local Jungian community. Further, this paper describes her reflections on the innovative work that influenced both the treatment of this population, as well as educating candidates in analytical training to be receptive to and cognizant of psychotic affects and imagery. The archetypal field of the psychotic process, its influence on the development of analytical psychology relative to the psychotic process, and one man's impact on the analytic community are considered. [ABSTRACT FROM AUTHOR]

The essay uses Jungian and transpersonal psychologies to describe a profound encounter with an aging lioness in the South African bush. It explains somatic dreaming as a practice of intentionally dwelling with exceptional experience by focusing on the bodily responses of the dreamer and the vivid somatic aspects of the dream images, or figures, as embodied others. The autonomous figures of what transpersonal psychology calls an exceptional human experience (EHE) and Jungians describe as a numinous waking vision (in contradistinction to a night time dream) are both deeply strange and strangely familiar. What are the possibilities and challenges of somatic dreaming while awake? How might such an approach evoke and express soul? The author contends that hosting living images in and with the body can be powerfully transformative, altering the course of one's life. [ABSTRACT FROM AUTHOR]

The purpose of this work is to construct a strong theoretical base for analytical psychology to engage with psychedelic therapy by drawing out tools already present in Jungian thought. This is done by first offering a brief history of psychedelic therapy and Jungian psychology, focusing on the work of three analysts. Stanislav Grof's work with LSD therapy is then outlined and explored as a foundation for dialogue with Jungian concepts. Analytical psychology's use of alchemical concepts and language is applied as a means of understanding psychedelic experience. Concepts of prima materia, Mercurius, the vessel, and subtle body are discussed alongside individuals' accounts of their LSD sessions. Following these theoretical considerations, the author discusses the implications of a dialogue between analytical psychology and psychedelic therapy and potential future directions. [ABSTRACT FROM AUTHOR]

In 1952, after a long period of reluctance, C. G. Jung accepted the idea that a biography should be dedicated to his life and work. This book, which was never completed, was to be written by a German-Swiss psychotherapist, Lucy Heyer-Grote (1891–1991), ex-wife of his former disciple G. R. Heyer. The draft of this authorized biography, considered lost, was recently found in the archives of the University of Basel. This paper aims to shed light on the reasons for the failure of this project, which are not only due to Jung's about-face. It concludes with an account of an unknown event from Jung's infancy that is revealed in the first chapter of this unpublished document and draws conclusions about what such a discovery implies. [ABSTRACT FROM AUTHOR]

The aim of analyzing the topic chosen for this paper -- The human in its path towards a deeper core -- is not a metaphor to be amplified through scientific knowledge and self-knowledge, in which humans observe themselves. We posit -- by choosing two different concepts of what is human -- that the soul, due to its center, is open to the spiritual dimension; like a veil blown by a breeze, it reveals the deepest core of the human. The essence of human nature presented by Edith Stein phenomenology, and the dynamism of psychic energy elaborated by Carl Gustav Jung's Analytical Psychology, underline the fact that the triad body, psyche/soul and spirit are intersected by a web of intrasubjective/ microcosmos and intersubjective/macrocosms relations that hinder its attempt to attain unicity. In this perspective, reaching the deepest core of human nature means one is aware that the soul has surfaces and depths to be explored, as those who have attained a mystical experience, through the fulfillment of spiritual development, have proven. The authors under study criticize reductionistic human concepts, present since the start of Scientific Psychology, and develop, in an original way, their own theoretical path by proposing a Psychology with soul as a solution. We highlight that the husserlian phenomenological method chosen by Edith Stein, which underscores the focus on the conscious mind and the empirical phenomenological method created by Jung as an innovation of Deep Psychology (an instance of the collective unconscious), are presented as a way to understand the further development of the central ideas they coined: the soul of the soul, by Edith Stein; and Psychic Totality, by Jung. We have observed and perceived that, whatever the language -- cultivated, spoken, sign, symbolic, among other forms of relational communication with the Transcendent --, it never apprehends all the splendor contained in the great creative mosaic that summons humans to value selfawareness, embedding it within the experience of the numinous, in an ongoing repose and in the full awareness of its responsibility in promoting a Unus Mundus (Unified World). The conclusion is that in this immense mosaic woven by the search to understand the spiritual essence of the human, of the nature of psychic energy and the unfolding of the unknown Transcendent, the human microcosmos sees itself as a part of an ineffable creative convolution that reconnects it to the transcendent principle continuum in which it is the participant of an open finite, in which, as a spiritual psychophysical being, it is bound to ceasing to exist. Births, finitudes and rebirths, conscious and unconscious instances thus reverberate transcendent echoes, unveilings of archetypical numinous images that culminate with a free relational love that is able to transform the internal human into a more complete being. In order to confirm this investigative path that highlights the human awakened to its maximum inner self, the analytical method was chosen, based on bibliographical research in the area of the Sciences of Religion, concentration area: Religion and Culture; line of research: Religious Pluralism, Dialog and Language and Capes Subarea: Epistemology of the Sciences of Religion. e [ABSTRACT FROM AUTHOR]

To give a comprehensive account of the development of analytical psychology in the Chinese mainland, this article reviews the developmental history, analyses the status quo and features and identifies some contemporary problems. Analytical psychology undergone three periods in China: Exploration (from 1961 to 1993), Development (from 1994 to 2019), and New Era (from 2019 till now). Currently, there are two journals about analytical psychology in China, Analytical Psychology and Sandplay Therapy. However, there are also several problems, including mutual problems all over the world and unique problems in China. There is still a long way to go. Heyong Shen and his team lead the development of analytical psychology in China. The team combines Jungian psychology and Freudian psychoanalysis with Chinese culture and proposed the concept 'psychology of the Heart', which emphasizes the fundamental role of the Heart. [ABSTRACT FROM AUTHOR]

The Body is subject to a paradox within Jungian psychotherapy. At times, it is described as an isolated system, with its drives, desires, and workings. At others, it is linked to the mind and viewed as part of the psyche. This alleged ambivalence percolated to the post-Jungians, resulting in the body receiving comparatively little interest in analytical psychology until recently. In a psychology that seeks to understand communications from the unconscious, dismissing the body is a missed opportunity. Jung did use the body and bodily expression in his academic and psychotherapeutic work. He did not write on the subject in depth, however. While his attitudes have a reputation for ambiguity, a consistent theory relating to the mind, body, and their heterogeneity can be discerned from his writings. In this review, this theory will be discussed, along with the Jungian and post-Jungian attitude towards the body. A Jungian contribution to the field of body psychotherapy has the potential to offer new insights, given the expansive subject matter in Jung's collected works. [ABSTRACT FROM AUTHOR]

The confrontation of obesity demands psychosocial support in face of the high prevalence of psychopathologies associated with weight bias in adolescence. Body perception was analyzed in 63 subjects, 37 boys and 26 girls from 9 to 14 years old from Monteiro Lobato, São Paulo, through the Body Perception Drawing. The evaluation was based on body conscience and persona, correlated to sex, age and BMI via Chi-Square. Results: BMI influences the perception of Body Contour. Sex and age influence Integration. Obese pre-adolescent girls and boys presented borderline alteration in the Contour and Body Posture perception, respectively. For jungian psychology, obesity in adolescence activates unconscious conflicts, alters the ego balance, reinforces isolation and feeds the identity crisis. Body perception, an unexplored topic demands for research and validation of instruments for the understanding of obesity in adolescence. [ABSTRACT FROM AUTHOR]

Hermeneutics is a significant dimension of C.G. Jung's analytical psychology, although Jung did not develop a consistent hermeneutic method, and this aspect of his work has not yet been sufficiently explored. This paper examines the relevance of Paul Ricoeur's hermeneutics and narrative theory for the interpretation of Carl Jung's Red Book, which can be perceived as a narrative experiment. Ricoeur focuses on the narrative character of human experience. Paul Ricoeur's ideas of narrative and plot are significant for exploring Jung's inner experience described in his Red Book as well as the narrative structure of The Red Book. [ABSTRACT FROM AUTHOR]

D. Steven Nouriani interviews Parvin Faramarzi, who has translated many of Jung's well-known works, including Memories, Dreams, Reflections and several volumes from his Collected Works. In a dialogue across the globe, from San Francisco to Tehran, Nouriani discovers Faramarzi's fascinating journey of fate, which brought her to Jung and transformed her life. As a young woman, Faramarzi was gripped by Jung's writings and found herself compelled to translate Jung's most complex writings even through the bombardments of Tehran during the bloody Iran-Iraq War. She found solace in Jung's writings from the darkness of death, terror, and the violence of war all around her. In a mysterious journey, which she views as an inner calling from the depths, Faramarzi found a companion and a guide in Jung, with whom she had dialogues and active imagination when she was searching for guidance and wisdom. Nouriani is profoundly impressed with Faramarzi's depth of understanding of Jung and her accurate translations of Jung's most complex writings into Persian. Parvin Faramarzi's Persian translations of Jung's work are impeccable, invaluable to all Persian speakers around the globe, and a major contribution to the field of analytical psychology. [ABSTRACT FROM AUTHOR]

The authors review the history of and recent research on the psychotherapeutic efficacy of psychedelic drugs. Psychedelic drugs appear to provide access to unconscious material and, when used in a therapeutic context, may cause deep and longstanding psychological change. The psychological effects of psychedelic drugs are reviewed from the perspective of Jungian theory. A series of clinical vignettes illustrates the archetypal aspects of hallucinogenic experiences. [ABSTRACT FROM AUTHOR]

During the course of the 2018 IAAP conference, a criticism of Jung's idea of the archetype as inherited predisposition was raised that involved examining a number of dreams and visions and assessing them through developments in genetics and neuroscience. From this comparison it was argued that archetypes cannot be inherited and could more reasonably be argued to derive from early experiences. In this essay, the author responds by showing how this conclusion is flawed due to being based on reductive errors. An alternative, non-reductive but inherited and biological position on the archetype is defended. [ABSTRACT FROM AUTHOR]

Jung's dreams about Africa reveal the Whiteness and colonialist assumptions typical of the twentieth century educated European. Jung's visits to Africa and New Mexico, and his dreams are critically discussed, showing how, even decades later, Jung failed to use his own theory of dreaming with regard to his own dreams. The compensatory function of his dreams was never effected, and his transference fantasies of Africa and blackness were reinforced rather than analyzed. There were unfortunate consequences for the development of his thinking and his understanding of the individuation process, since his oppositional thinking in terms of White and Black remained as a concrete transference fantasy as well as a colonialist attitude towards his internal world. The Nguni term ubuntu , will be used to reimagine individuation in more explicitly ethical and socially embedded ways. With regard to the development of consciousness, a distinction is developed between the withdrawal of projections and as a helpful therapeutic issue and as an epistemological approach to the place of meaning. If Jung's dreams of Africa had managed to "heal" him, Jungian psychology would look rather like it does today, because the way out of Jung's Colonialism is to be found in Jung's life and work, especially in his alchemical studies. [ABSTRACT FROM AUTHOR]

Racism is defined as a psychopathology and the ground in which the covenant of whiteness is rooted and mirrored in the system of apartheid structured by American Constitutional Jurisprudence between 1857 and 1954. This historical period overshadowed Carl Jung's visit to America between 1909 and 1937. The spirit of the times and practices of racism coloured Jung's views, attitudes, and theories about African Americans, just as colonialism coloured his attitudes toward Africa and Africans. Consequently Jung failed to see the African Diaspora and the extraordinary intellectual and artistic period of the Harlem Renaissance (1919-1929). Its introduction here foregrounds the exceptionalism of African Americans and the cultural continuity of African ancestry. This exceptionalism was not seen by Jung and there have been no attempts to redress its omission from analytical psychology and other sub-disciplines of Western psychology. Jung's theories of personality and psychoanalysis and his negative projections about primitivism among Africans and African American 'Negroes' would have been mediated by knowledge of a legislated American apartheid and the Harlem Renaissance which occurred within the barriers of apartheid. In this paper I posit that culture, kinship libido, and the African principle of Ubuntu are healing modalities that play a critical role in instinct and the relational ground of human psychology and biology, from which culture as an environmental expression constellates around common goals of the human species. Cultural equivalencies and expressions within the wisdom traditions and mythologies of the Africa Diaspora are considered. Specifically, the Bantu principle of Ubuntu or 'humanity' is identified as the relational ground in African cultures, while the Kemetic-Egyptian deity Maat, as an archetypal anima figure and the religio-mythology offer a transcendent position from which to critique the inequities and constitutional jurisprudence that structured American apartheid. Maat is the personification of truth, justice, balance and weighing of the heart in orderly judicial processes. In her we find the alignment of the spirit and matter in the law and judgement. The paper concludes with reflections on pathways toward healing the psychopathology of racism and recommendations to enhance clinical training and practice. [ABSTRACT FROM AUTHOR]

In November 2018, the British Journal of Psychotherapy published an Open Letter on the topic of Jung and 'Africans'. The Open Letter (not a petition) was signed by 35 Jungian clinicians and academics from diverse and international backgrounds. The signatories take responsibility for attending to the many difficulties arising from Jung's writings on 'race'. Rather than proceeding to castigate Jung, the signatories delineate actions which might be taken with regard to the 'decolonialisation' of Jungian psychology. The Open Letter is reprinted here in full. Notes explaining the context and providing examples of Jung's attitudes are provided by the author, one of the signatories to the Open Letter. [ABSTRACT FROM AUTHOR]

Purpose: The purpose of this paper is to expand upon scholarship exploring the application of Jungian psychological concepts to leadership development. Design/methodology/approach: This is a conceptual paper in which Jungian shadow is explored as a potential bridge between the simplistic conceptualization of good and bad leadership. Findings: The importance of shadow work to leadership development is explored and activities for shadow work are provided. Research limitations/implications: Because this paper is not an empirical study, it does not present research information, propositions or hypotheses. Originality/value: The paper presents a clear and accessible introduction to Jungian psychology and suggests practical exercises for incorporating shadow work into leadership development. [ABSTRACT FROM AUTHOR]