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The aim of this essay is to develop an original interpretative hypothesis concerning problematic aspects of Georege Herbert Mead's social theory of the Self in the light of Carl Gustav Jung's analytical psychology. First of all, we will try to unveil a link between the Meadian component of the Self defined I and the dimension of the unconscious. Discussion of this connection will open to the hypothesis that the Meadian I can be understood as both an instinctive, unconscious and non‐pre‐social component of the Self. We will support this interpretative hypothesis by establishing a dialogue with two of the central concepts of Jung's analytical psychology, namely, the collective unconscious and the archetype. As we shall see, the main point of contact between the two theories lies in the identification of a common non‐pre‐social declination of the instinctive and unconscious assumptions of the conscious Self. More narrowly, we will try to explore this hypothesis by arguing for an interpretative affinity between the Jungian archetype and the Meadian social nature of instincts. Along these lines, we will propose a functionalist approach to the interpretation of the instinctive dimension of archetypes, according to which archetypes function instinctively. Our hypothesis of convergence between Mead and Jung with regard to the social nature of instincts and the archetype will lead us to sketch a peculiar and innovative social conception of the unconscious. [ABSTRACT FROM AUTHOR]

The article titled "Sociality and Psychoanalysis: Conversational Flows" explores the relationship between sociality and psychoanalysis, examining the libidinal ties that bind humans and the factors that affect them. It discusses the role of societal constraints and phylogenetic inheritances in the development of psychopathologies. The article also explores the ethical dimension of psychoanalysis influenced by continental philosophy and critical theory. It includes a bibliography of texts covering various aspects of sociality and psychoanalysis, including group work, queer theory, and critical race studies. The sources listed can be valuable for library patrons researching specific topics in sociality and psychoanalysis, such as capitalism, feminist theory, racism in algorithmic thought, and queer theories. [Extracted from the article]

Jan Wiener is a Society of Analytical Psychology (SAP) trained Jungian analyst and Journal of Analytical Psychology Board member, highly esteemed in Jungian and psychoanalytic circles for her work as a practitioner, teacher, supervisor and writer as well as for her well‐honed leadership skills, notably as a member of the executive committee and as a vice‐president of the International Association for Analytical Psychology (IAAP), the international organizing body for Jungian analysts worldwide. Jan has made remarkable contributions to the personal and professional development of Jungians not only in the UK but also for those involved in the IAAP Developing Groups programme where she has been a pioneer, providing cross‐cultural outreach to those seeking training in Russia, Taiwan, Serbia, Ukraine and Denmark. Success in Jan's many‐faceted and full life has been facilitated by a natural authenticity, good sense of humour, hearty laugh and a welcoming attitude; these attributes have significantly aided in bridge‐building and opening space for creative interactions within and between individuals and groups. Her development was influenced by a history of parents who fled from Vienna and Berlin to London, escaping persecution by the pre‐war Nazi regime. Jan's aunt lived in close proximity and was a child analyst who worked closely with Anna Freud. As a young woman, Jan swam the English Channel and she has always been a sports lover, especially tennis. Her many talents extend to music and she is a trained opera singer who has recently been involved in an affordable educational programme in Cratoule, France, that fosters the expanding growth of amateurs who have the opportunity to learn from more established, experienced attendees. Jan has performed as a singer in addition to presenting her analytic work globally. She has many publications that centre around clinical practice, her forte. Well‐known by those who have been in relationship with Jan personally and professionally is her exceptional capacity for presence in the moment while holding the long‐view; this capacity as well as an inclusive attitude, perhaps born in part from family history, along with a keen intelligence, intuition and native talent, have led to a life‐long commitment to service and generative partnerships that continue to bear fruit amongst those touched by her kind and generous soul. [ABSTRACT FROM AUTHOR]

All contemporary psychotherapies agree that (failing) emotion regulation is central to psychological disorders and that psychotherapy is about improving emotion regulation. In his research on the "emotion‐laden" complex Jung put an emphasis on the role of failing emotion regulation in contributing to psychological disorders as well as to change in the process of psychotherapy, but he left this field of research and took a very different direction in favour of his archetype concept. Psychodynamic approaches generally argue that changes in emotion regulation are accomplished through corrective emotional experiences in the therapeutic relationship. Insights from affective neurosciences and attachment research have had a major influence on how the therapeutic relationship is constructed in contemporary psychodynamic approaches. There is a lack of similar developments in analytical psychology, which leads to substantial differences between the models of Jungian psychotherapy in contrast to other contemporary psychodynamic approaches. The implications of these differences for the practice of psychotherapy and especially the role of the therapeutic relationship are pointed out. [ABSTRACT FROM AUTHOR]

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]

This document is a bibliography of books received by the Journal of Analytical Psychology. The books cover a range of topics related to analytical psychology and psychoanalysis. Some of the topics explored include trauma, civilization and its fate, psychosis and spirit possession, Jung's relationship with Christianity, human dignity, the evolution of consciousness, the animus, the archetype of home, and the writings of Etty Hillesum. The books offer different theoretical perspectives and provide clinical examples and lessons from the authors' experiences. [Extracted from the article]

The document titled "List of Contributors" provides information about various contributors to the Journal of Analytical Psychology. The contributors come from different countries, including Germany, the United States, the UK, and Ireland. They have diverse backgrounds and expertise in fields such as psychology, psychoanalysis, nursing, and art therapy. The contributors have published books, articles, and reviews in the field of analytical psychology, and they have been involved in teaching, training, and supervising analysts. Their research interests cover a wide range of topics, including complex theory, spirituality, trauma, symbolism, and psychotherapy. [Extracted from the article]

In 1960, Jung lamented psychology's limited impact on global fate. Although Fordham tried to reassure him that Jungians were promoting his work, Jung was looking from the other end of the telescope, seeing the need to rescue humanity from its one‐sidedness that would ultimately lead to nuclear conflict. Astronomical evidence, such as the Fermi paradox, echoes Jung's concerns about likely self‐destruction. Rather than promoting Jungian ideas to interested groups, the imperative lies in identifying crucial messages for global survival and engaging the public in them. Science provides some useful lessons because its concerted efforts over centuries led to the gradual integration of scientific thinking into the public psyche. These lessons suggest that, to cross the border from the Jungian to wider public domain, compromises are necessary, such as simplifying messages and making engagement enchanting and practical. Analytical psychology's task goes beyond one individual, group, or even generation, and a debate is needed to begin to form a consensus on the way ahead. Some initial suggestions are made for adopting terminology the public can relate to, focusing on the transcendent function as the main vehicle to overcome one‐sidedness and conflict, and using figures like Nelson Mandela to demonstrate practical application. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Management Analysis / Revista Gestão em Análise is the property of Revista Gestao em Analise 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.)

For the choreographer Martha Graham, the personal became politicised because she used Jungian psychology and its archetypes to reveal and make 'universal' what she and Cold Warriors called 'the soul of mankind'. Graham thereby became useful as pro-Western, and particularly pro-United States (US), propaganda as she and her company toured Europe, Asia, and the Middle East. Post-World War II (WWII) networks shared a Jungian approach to psychology seeded by Carl Jung, the first president of the International Psychiatric Association in 1907. During WWII, the US Office of Strategic Services (OSS) in Switzerland under Allen Dulles relied on Jung's work. During the postwar period, Graham entered therapy with Jung's American protégée, Frances Wickes. Dulles became the first civilian director of the Central Intelligence Agency (CIA). Because the post-WWII fight against the Soviet Union was ideological, and utilised psychwar strategies, 'total warfare' included the consistent US government deployment of psychwar and Martha Graham. Graham's highly profound, personal works about the inner working of mankind through the Jungian use of archetypes became politicised when they were staged internationally by the US government between 1955 and 1987. The article uses Graham's letters to Wickes to support the argument. [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.)

Since the systematization of geographic science, certain aspects of human life were no longer incorporated into its conception. The soul is one of them. The current of humanist geography, using a phenomenological philosophy, intends to overcome a Cartesian logic, for this purpose it appropriates subjective aspects that were previously disregarded. In this sense, authors such as Dardel and Tuan will be exemplified. Still, there is no connection between geography and the soul. Therefore, starting from the contributions of archetypal psychology conceptualized by James Hillman, based on Jung's analytical psychology, we will reflect on the contribution of this thought to geography. In this little explored interconnection, it is possible to construct a geography of the soul. This would be a perspective on communicating with an animated world. Its objective would be the deformation and construction of images, making all contact with the world an imaginative archetypal experience. [ABSTRACT FROM AUTHOR]

The main aim of the article is to identify and understand the existing ritualistic practices followed in Mithila (a community in India) to nurture and imbibe values among the younger generation. The phenomenon being studied is 'unconscious conditioning' within the context of 'Mithila culture', using analytical psychology and Triguna theory. Both primary and secondary data have been used for this case study. The respondents were chosen through purposive sampling keeping the objective of the paper in mind. Secondary data included literature in the forms of books, articles and papers which have been written on the said topic. Constructivist grounded theory has been used to analyse the data. The findings show that there are different stages that an individual goes through to gain balance between the conscious and the unconscious. These stages are like stepping stones to attaining wholeness or in Maslow's terms 'self-actualization'. Ritualistic practices, traditional motifs and drawings become an integral part of one's psyche and influence everyday decision-making process. These practices are especially important during major transitions in life—like birth, death, weddings and so on, making it easier and more comfortable for the said individual. The article helps us understand the linkage between analytical psychology, Triguna theory and its implication in our lives. [ABSTRACT FROM AUTHOR]

Historically, analytic/Jungian psychotherapy has pathologised same‐sex/queer desire and excluded lesbian, gay and bisexual (LGB) and queer individuals from training as therapists. A mixed‐method study, conducted between 2014 and 2021, aimed to clarify how UK analytic/Jungian therapists working today thought about theory, clinical practice and training in relation to same‐sex/queer desire. A total of 287 registrants of the British Psychoanalytic Council (BPC) completed a clinical attitudes questionnaire, a 20% response rate. The quantitative and qualitative data were descriptively and thematically analysed. Using a purposive sampling technique, 36 analytic/Jungian therapists were interviewed. A Framework Analysis identified 10 overarching themes. Analytic/Jungian therapists are now better informed about some LGB/queer‐specific issues, such as internalised homophobia/biphobia and the challenges of living in a heterosexually structured society, but many continue to hold predominantly heteronormative and monosexual perspectives on love, relationships and sex. Some thinking and clinical practice with LGB/queer clients remains biased, out‐dated and potentially harmful. Despite some innovation and progress, not all trainings adequately cover LGB/queer‐specific issues, and anti‐LGB/queer discrimination persists at some training organisations. UK analytic/Jungian training organisations must continue their efforts to create non‐discriminatory learning and professional environments for LGB/queer individuals. This may involve further revision of the analytic/Jungian curriculum on same‐sex/queer desire and institutional reform consistent with BPC equality and non‐discrimination policies. [ABSTRACT FROM AUTHOR]

Objectives This study aimed to fill in a gap in the research base on the applicability of psychotherapeutic approaches to coaching psychology. Thus, it explored the transference of knowledge, skills and expertise from Jungian psychology into coaching psychology. Methods The qualitative study investigated the perceptions and experiences of professional coaches and coaching psychologists with a Jungian approach to coaching, particularly with an intervention called the Jungian coaching method. This was done through semi-structured interviews with 6 professional coaches, from 4 different countries. Interpretative phenomenological analysis was used to analyse the collected data. Results Three main themes were identified: a unique coaching frame; a Jungian coaching method and its tools support the coach; and a Jungian coaching method and its tools empower the client and enable deeper exploration. Discussion Novel concept of coaching container is proposed, with the unconscious as an important element. The unique Jungian conceptualisation of the unconscious could be further investigated for its potential contributions to coaching psychology as a resource during the coaching process. Conclusion The findings suggest that a Jungian approach to coaching might be a feasible application of psychotherapy knowledge into coaching psychology, which enriches the coaching experience of both the coach and the coachee. [ABSTRACT FROM AUTHOR]

Introduction: Internet memes are a ubiquitous part of internet culture and a common communication tool among students. Because they are a good medium for expressing ideas and concepts in a concise and fun manner, memes are a potentially valuable tool for teaching and engaging students. Statement of the Problem: Instructors may not know how to use memes in classroom assignments or activities to support learning objectives. Literature Review: Students finding or creating their own class-related content is an empirically supported way to enhance learning. Instructors can enhance learning by using multimedia approaches (pictures/videos in addition to words), which is a good fit for the use of memes. We include examples of ways that memes have already been used in psychology classrooms. Teaching Implications: Incorporating meme assignments or activities in the classroom could be beneficial. Conclusion: We describe how students can explain or generate memes that illustrate concepts related to course material. Instructions and supporting information and resources, as well as calls for research into the effectiveness of the use of memes in the classroom, are included. [ABSTRACT FROM AUTHOR]

The alteration of consciousness during shamanic rituals is both a physical and mystical phenomenon. It involves psychological and spiritual experiences. Through ritual practices, shamans can connect with archetype within the collective unconscious, utilizing trance-inducing techniques for "hallucinatory exploration". This study surveyed 75 participants to investigate the impact of prototype symbols in Shamanistic rituals on participants' consciousness states focusing on Jungian psychology's concept of archetype. The results indicate that archetype symbols in shamanic rituals can significantly influence participants' conscious state, leading them to experience a conscious dissolution of the self. Furthermore, archetype symbols have different effects at the stages of consciousness change. In particular, during the "Visionary Restructuralization" stage, archetype symbols, such as patterns, masks, totems and music, brought participants' consciousness to a peak and caused significant changes to it. These findings suggest that the metaphoric function of archetype symbols plays a crucial role in rituals. Archetype symbols connect the individual to the collective unconscious through visual images and symbolic imagery. They prompt the participants to experience emotional resonances that transcend individual experiences and affect their state of consciousness. [ABSTRACT FROM AUTHOR]

Since the early 20th century, cinema has become a means of depicting the mind for psychoanalysis, providing a platform to discuss mental phenomena. Over time, both disciplines have enriched each other, becoming significant tools for perceiving and understanding the world. One such analytical method is Carl Gustav Jung's analytical psychology, which revolves around the archetypal theory as a central tenet. Jung's analytical psychology focuses on archetypal patterns and the dynamics of the unconscious. He founded his theoretical framework on the intent to heal humanity, relying on archetypal forces in his proposed methods. Archetypal behaviors are activated through thought processes or the assimilation of experiences. Moments of transformation, such as the development of the Self or shifts due to age and experience, involve archetypal processes. Within the archetypes, which serve as crucial references in an individual's long and arduous journey toward self-realization, the "shadow," according to Jung, is a primary element that individuals must first encounter, confront, and integrate. Jung argues that there is a parallel relationship between the shadow and the Ego, asserting that strengthening the Ego occurs as the shadow becomes conscious. As a significant component of the collective unconscious, the shadow archetype plays a vital role in an individual's self-realization. Recognizing and accepting the shadow archetype is a critical stage in achieving psychological balance and individuation. Jung discusses two distinct types of shadow archetypes: the "personal shadow" and the "collective shadow." This paper analyzes the main character, Yalın Eşref, from the 2023 film Boğa Boğa directed by Onur Saylak, using the archetype theory within a Jungian framework, specifically focusing on the personal shadow archetype. Furthermore, Yalın's psyche and individuation process are explored through the lens of the shadow archetype within this psychoanalytic context. [ABSTRACT FROM AUTHOR]

In 1958 Japanese Zen master and professor of philosophy Shin'ichi Hisamatsu and C. G. Jung held a historic meeting at Jung's home in Küsnacht, Switzerland. Hisamatsu was touring the world and meeting with leading figures in the disciplines of psychology and philosophy, not unlike the traditional practice of accomplished Zen masters taking extended pilgrimages to test, deepen, and refine their enlightenment experiences. This meeting has received scant professional attention at least in part because Jung asked that it not be formally published. Nonetheless, Hisamatsu did publish their dialogue in Japanese and, thereafter, several translations followed. Commenting on their dialogue many months afterward, Hisamatsu summarized the meeting by highlighting three central areas of interface between Zen Buddhism and analytical psychology: 1) The relationship between "No Mind" in Zen and the unconscious; 2) The similarities and differences in what is meant by the "Self/self" in both disciplines; and 3) The means of identifying and seeking to relieve human suffering. This paper looks more closely at these junctures by briefly highlighting their theoretical implications and, in doing so, seeks to further the dialogue between Zen Buddhism and analytical psychology. [ABSTRACT FROM AUTHOR]

This article explores intersections between the author's process of making art and the analytic relationship. The author makes correlations between witnessing a deeply moving impressionist painting, engaging in Jung's method of active imagination, and the experience of reverie and opening to the imagination in the clinical relationship. Opening to the unconscious, and relating consciously to what emerges, is an art and a dance that involves the capacity to play. When there are unconscious and conscious meetings, a creative process ensues and can constellate what Jung called the transcendent function, a process that often catalyzes personal transformation. In witnessing great art and engaging in a creative process within the analytic situation, there is a curiosity and willingness to be affected and bear uncertainty for the sake of new discoveries, as well as dedication to becoming a more whole human being. [ABSTRACT FROM AUTHOR]

In Part Two of "The World Broken into Splinters: Naomi Nir's Accounts of Her Analyses with Erich Neumann and Emma Jung" the author describes Naomi Nir's analysis with Mrs. Jung via her intense journal or Notes. She is tormented by her resistance to Jungian psychology, which she relates to more as a dogma than a theory, but her conflict may have been an animus defense against a deeper connection with her analyst. In addition to her analysis, she remained in intense contact with her "inner Neumann"; with "she," an inner wise old woman; and her creative artwork as a kind of art therapy. Ultimately, she was able to return home to gather the splinters of her life into a restored vessel, working at archaeological sites and ultimately becoming a wounded healer using art and play therapy with disturbed children in a children's home in Jerusalem. [ABSTRACT FROM AUTHOR]

While Jung's notion of archetypes has had far‐reaching universal appeal and significance, it remains less obvious how these ideas might benefit the analytic patient. In particular, the therapist and/or patient may struggle to hold the tension between the latter's personal neuroses and how transpersonal/archetypal elements inform his/her experience. While Jung strove to develop a treatment that dealt primarily with the archetypal/objective psyche, the personal psyche is arguably the medium through which the archetypes are experienced. I contend that the "discipline" of Jungian analysis evolved from a transposition of Jung's ideas around transpersonal, philosophical and religious themes (borne out of his own self‐analysis), into a two‐person psychotherapeutic process. Jung provides little description of his clinical encounters and the way in which he conducted his analyses leaving an uncertainty that has likely contributed to the divergence of approaches practised today by analytical psychologists. This article considers the implication of these divergences for contemporary Jungian practice and proposes a way of working in the Jungian spirit that maintains a connection to the symbolic realm while at the same time remaining focused on the complexities of personal and relational dynamics. [ABSTRACT FROM AUTHOR]

Groups of Jungian analysts, which included the present authors, met to discuss four key theoretical concepts, each of which was felt to have problematic aspects if used unquestioningly in contemporary practice. The concepts were: The Primitive, Inner and Outer Worlds, Contrasexuality and Participation Mystique. The discussions were informed by clinical material and specific papers chosen for their critical evaluation of the topic. Four recorded transcripts were made, with permission, for further consideration of the relationship between contemporary Jungian theory and practice using the research method of thematic analysis. Three main themes were identified: Work of Analysis, Frames of Reference and Power Dynamics. The authors discuss the themes in relation to the overarching theme of power, understood as operating at conscious and unconscious levels. The artwork "Cold Dark Matter: An Exploded View" by Cornelia Parker is used as a metaphor in discussing the dynamic of challenging foundational concepts. The authors suggest that power dynamics are intrinsic in both the difficulty and the benefits of critically evaluating key concepts, binding together the theoretical (what informs us) with the clinical (what we do in the consulting room) as well as blowing apart pre‐conceived notions of what underpins the analyst's work. [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]

This review discusses two books by Maria Pierri that explore the connection between psychoanalysis and occultism. The first book examines how occultism influenced the development of psychoanalytic insights and relationships during its founding era. The second book focuses on thought transmission and uncanny coincidences during Sigmund Freud's encounter with an English patient. The review highlights three important themes raised by the books: the historical relationships between psychoanalytic thinkers and occultism, the connection between occult experiences and psychoanalytic ideas, and the influence of occultism on psychoanalysis's priorities and research. The books are written in a unique style that combines elements of a novel, historical text, and psychoanalytic text. While the style may be refreshing, some readers may prefer a more direct approach. The review also explores Freud's relationship with Carl Jung and suggests that occultism may have been used as an escape from personal difficulties and as a proxy for their unresolved conflicts. The books offer fascinating observations about the unconscious origins and mechanics of occult and spiritual phenomena, such as telepathy and coincidences. Pierri suggests that these phenomena may be rooted in pre-verbal communication and shared emotions. The review acknowledges that the books do not provide a comprehensive investigation of the relationship between psychoanalysis and occultism, but they offer valuable insights into the lives of psychoanalytic founders and their engagement with occult and spiritual experiences. [Extracted from the article]

"The Sullivanians: Sex, Psychotherapy, and the Wild Life of an American Commune" is a book that explores the history of a psychoanalytic cult in New York City. The Sullivan Institute for Research in Psychoanalysis, founded in 1957 and dissolved in 1991, attracted individuals interested in psychoanalysis and a hedonistic lifestyle. The group engaged in authoritarianism, sexual and financial exploitation, and aggressive attacks on familial and romantic relationships. The book highlights the abuses within the group and the impact it had on its members. [Extracted from the article]

The Journal of Analytical Psychology's latest issue features a variety of papers with academic and clinical relevance, as well as an interview with Warren Colman, a previous editor and regular contributor to the Journal. The papers cover topics such as the personal and transpersonal psyche, anima projection, embodied metaphors, and power dynamics in Jungian theory and practice. Additionally, the issue includes reviews of books and journal articles, as well as an announcement of the winner of the Michael Fordham Prize. The Journal also invites submissions from authors and plans to hold workshops on different topics. [Extracted from the article]

One of the main tasks for leaders is to make work purposeful for others. As the promotion of purpose through leadership is often context-specific and dependent on interpersonal relations, this study explores the relation between humanistic leadership, existential reflections, and the Jungian theory on 'individuation' among non-profit sports leaders in Europe. To that end, the research questions in this article are (a) what kind of existential learning sports leader veterans have gained through their positions, (b) how it has enabled them to grow as persons and leaders, and (c) how these experiences may be helpful to other leaders. To explore these questions, this study drew upon the principle of episodic inquiry and qualitative interviews with highly experienced Norwegian sports leaders (N = 16). Through an episodically based recollection of life experiences, the study specifies eight qualities that enable today's leaders in European sport to develop a humanistic leadership practice. [ABSTRACT FROM AUTHOR]

Structured analytic techniques (SATs) are considered the gold standard for intelligence practitioners to mitigate judgmental biases. On the other hand, recent psychological research has challenged the effectiveness of SATs. Here, these seemingly irreconcilable standpoints will, to some extent, be reunited. To this end, the empirical evidence of three prominent SATs is reviewed: empirical research provides support for brainstorming and devil's advocacy. The analysis of competing hypotheses, however, does not have empirical support. Based on the literature review and conceptual criticism of SATs, implications are discussed: the Intelligence Community (IC) must discard its antiempiricism. To this end, intelligence studies programs should regularly incorporate quantitative research methods courses in their curricula. The research community, on the other hand, should seek more frequent collaboration with the IC, to support the IC in improving the empirical foundations of their work. This could improve judgmental processes in intelligence analysis as well—possibly both within and beyond SATs. Moreover, other tasks in the IC (e.g., human intelligence) would benefit from a sound empirical approach as well. [ABSTRACT FROM AUTHOR]

This book review discusses "Transforming Infantile Trauma in Analytic Work with Children and Adults: The Clinical Writings of Alessandra Cavalli," a collection of papers by Alessandra Cavalli, a Jungian-trained analyst. The book explores Cavalli's work with severely traumatized children and adults, focusing on the impact of early infantile trauma on the developing self. The review highlights Cavalli's dedication to establishing meaningful emotional connections with her patients and her persistence in trying to communicate with highly defended children. It also mentions Cavalli's exploration of intergenerational trauma and her consultancy work with a staff team at a home for street children in Mexico. The reviewer recommends the book to child and adult psychotherapists. [Extracted from the article]

The article provides a citation for a journal article titled "Torture survivors in analytic therapy: Jung, politics, culture" by Monica Luci. The article explores the experiences of torture survivors in analytic therapy, examining the intersection of Jungian psychology, politics, and culture. The author's affiliation is the Department of Psychosocial and Psychoanalytic Studies at the University of Essex in the UK. The article was published in 2022 and is available through the journal "Journal of Analytical Psychology." [Extracted from the article]

The article titled "Jung the Antisemite" explores the evidence of Carl Jung's antisemitism throughout his life. The author presents compelling evidence from Jung's publications, lectures, correspondence, and conversations that demonstrate his prejudice against Jews. The article also discusses the historical and current context of antisemitism, distinguishing between different forms of it. It suggests that Jung's antisemitism may have stemmed from his rejection of Christianity and his fascination with a pagan past. The text highlights Jung's collaboration with antisemitism, including implementing a quota on Jewish members in the Zurich institute, expressing support for the National Socialists, and holding racist beliefs about Jews. The author questions whether Jung's contributions to analytical psychology can be meaningful in addressing antisemitism. [Extracted from the article]

The article is an editorial from the journal Psychodynamic Practice. It discusses various topics related to psychodynamic therapy, including the use of cards in therapy, the concept of the superego in supervision, dropout rates in psychodynamic therapy, and the use of metaphorical associative cards in therapy with anorexic patients. The article also includes book reviews on topics such as antisemitism and psychoanalysis. The authors present their findings and observations in a respectful and informative manner, providing valuable insights into the field of psychodynamic therapy. [Extracted from the article]

In this article, we aim to provide a summary of the development of modern psychological astrology over the past century in terms of its esoteric and scientific historical antecedents, highlighting the contributions of the Theosophists on the one hand and C.G. Jung on the other, while discussing not only the complex interrelationships between the two but also other important authors and relevant historical aspects. By tracing the links between psychology and Western esotericism we also try to illustrate that, although being apparently two very separate fields, they are connected in several ways, both because of the similar questions they pose, because of certain historical processes that have influenced them, and because of the common subject matter they address—the human mind or soul. [ABSTRACT FROM AUTHOR]

Cinema has been influenced by mythology since the first years of its invention. Mythological elements, which are frequently used in today's cinema, are used as an important reference. Cinema strengthens the narrative language by reproducing myths and creating new myths. Cinema, which has a strong and effective aspect in this respect, reflects the unconscious of the masses in human history. Considering the similarities of cinema with mythology, dream and reality are intertwined while cinema reshapes reality. Both cinema and mythology use experiences that are constantly repeated throughout generations through archetypes that have been in our collective unconscious since ancient times. Therefore, today, cinema appears as a reshaped form of mythology. In this process, film directors have almost become myth-tellers. At this point, cinema, just like myths, has changing and even transformative effects on society. Especially with the studies of writer Joseph Campbell in the field of mythology, the "monomyth" theory - the hero's journey - was adapted to the filmmaking process in cinema. An example of the work that offers a different cinematic experience is the movie "Dark City" (1998), directed by Alex Proyas, which deals with sociopolitical, scientific and philosophical themes as well as mythological elements. Functionally, the film makes one think about the questioning of human nature and the concepts of identity and memory. The journey of John Murdoch, the protagonist of the film, is designed in accordance with Joseph Campbell's theory of the hero's journey. The hero's journey is a fictional structure frequently used in mythological stories. The hero's journey in the movie "Dark City" follows the outline of Joseph Campbell's hero's journey scheme. The hero breaks away from his normal life and finds himself in an adventure where reality is questioned. This adventure provides opportunities for his personal growth and transformation, and eventually the hero discovers his true identity and power. "Dark City" is a science fiction film inspired by ancient mythological stories and Jungian psychology. In this regard, the study aims to look at various aspects of the film from a psychoanalytic perspective. It is aimed to examine the symbols and cinematographic techniques used in the film, the archetypal characteristics of the characters in the film and mythological references. [ABSTRACT FROM AUTHOR]

This article aims to present the interdisciplinary project "My Story from Silence", conceived in 2022. The project represents a pioneering effort in assembling individuals from diverse communities, characterized by varying ethnic, national, and migratory backgrounds, along a historically dynamic border. Its primary objective was to provide a platform for these participants to articulate and share narratives previously shrouded in silence, offering insights into their historical pasts. Emphasizing reciprocal dialogue for the first time, the initiative fostered an environment where participants engaged in the dual act of narrating their own experiences and attentively listening to the narratives of others. These memories were explored in group workshops on both sides of the border. By combining elements of cultural anthropology fieldwork and analytical psychology, the workshops attempted to address hitherto unaddressed traumas and silent personal memories linked to major traumatic historical events such as fascism and Istrian exodus through the narratives of individuals. Three vignettes will illustrate the workshop dynamic and our Jungian understanding of it. [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]

This article discusses the publication of Jung's seminars and lectures on Ignatius of Loyola's Spiritual Exercises through the Philemon Series of Princeton University Press. The seminars and lectures offer insights into the emergence of analytical psychology and are presented in a more accessible manner than Jung's Collected Works. The volume is sourced, edited, and introduced by academics at the forefront of the renaissance in Jungian history and theory. It provides a historical critical approach that sets the conceptual language free from assumptions and makes the development of Jung's ideas transparent. The article also explores the parallels between Ignatius and Jung, as well as Jung's criticism of Ignatius's treatment of visionary material. The lectures delve into topics such as the devotional prayer of the Anima Christi and the nature of human beings and their place in the cosmos. Overall, the lectures offer a unique perspective on the intersection of psychology and theology and raise important questions for the Jungian community. [Extracted from the article]

Given the unprecedented events unfolding around the globe over the past four years, psychoanalytic communities near and far have sought to ask and ventured to answer the question: What does psychoanalysis have to offer individuals, and the collective, as a way of seeing and being with the reality of what is? Taking up these questions in such a time as this, feels, perhaps inevitably, unsafe. Sometimes it can feel as if there is a silent and unspoken mandate to ensure safety at all costs when we seek to find a spirit of the depth's response to the spirit of the times. I propose that the work of psychoanalysis is grounded in nothing but the journey through that which is unsafe. This article will take up Ann Ulanov's notion that one's own evil is the hinge door into collective and archetypal evil. To become unhinged means to risk well‐formulated understandings, theories, and modalities about being and becoming for the other and instead to allow the other to penetrate that which is unknown in ourselves, upending our well‐formed theories and pressing us to take up our own lives in new and unpredictable ways. [ABSTRACT FROM AUTHOR]

This document is a list of contributors to the Journal of Analytical Psychology. It includes information about each contributor's background, areas of expertise, and publications. The contributors come from various countries and have diverse perspectives, covering topics such as ethics, trauma, mythology, politics, gender, and cultural studies. Their work explores the intersection of analytical psychology with fields such as anthropology, psychoanalysis, religion, and art. The contributors have published books, articles, and participated in workshops and lectures, making valuable contributions to the field of analytical psychology. [Extracted from the article]

This article is an editorial introducing a special issue of the Journal of Analytical Psychology on the topic of psyche and politics. The issue is a result of a conference held in Ljubljana, Slovenia, titled "Do we really have the answer? A psycho-political agenda for interdependence: Bridging wish and actuality in an unhinged world." The conference aimed to explore the intersection of analytical psychology and political activism, and the articles in the special issue discuss various aspects of this relationship. The authors argue that the interest in this topic has emerged due to the historical relevance of fear and the evolving nature of psychoanalysis as a discipline. They emphasize the importance of understanding the connection between the inner world of the psyche and the outer dynamics of politics. The articles cover a range of themes, including paranoia and fragmentation, the role of psychoanalysis in dealing with crises, the influence of American patriarchy on mass shootings, the perspective of queer analysts, the concept of analyzability, the impact of war on mentalization, intergenerational traumas, and the analysis of modern artists. The authors believe that this special issue is urgent and necessary in order to better explore the relationship between psyche and politics and gain a profound understanding of both. [Extracted from the article]

This article discusses the controversial "Woman" series of paintings by Willem de Kooning. The author acknowledges that de Kooning's depictions of women have been criticized as misogynistic and vulgar by art critics. However, the author personally finds de Kooning's paintings sensual and inspirational, appreciating the thick layers of oil paint and bold colors. The article also explores the possible psychological motivations behind de Kooning's work, including his difficult relationship with his mother. Overall, the author suggests that de Kooning's paintings should be viewed as a creative expression of his own healing process rather than simply misogynistic. [Extracted from the article]

This is a two‐part paper: in the first one, a personal story serves as a conceptual prism through which I address the issue of how a queer analyst can be a problem for analytical psychology; in the second, I present some readings and images—mostly from decolonial feminisms—that have been of interest to me lately in my path to queer Jungian psychology, that is, to de‐essentialize and de‐individualize its theory and practice. By borrowing (and altering) the title from Gloria Anzaldúa's (1991/2009a) essay "To(o) queer the writer", this paper explores some themes she has elaborated there on solidarity, theorization and ways of writing and reading from othered points of view. In dialogue with Donna Haraway's (2016) Staying with the Trouble and Ursula K. Le Guin's (1989/2000) The Carrier Bag Theory of Fiction, together with the imagery of bags, weaving and string figures game, this paper aims to explore the potential of what I have called "woven onto‐epistemologies". By imagining and developing this new condition of knowledge, other stories and theories in analytical psychology may have an opportunity to be told. [ABSTRACT FROM AUTHOR]