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Given this indissoluble jumble of definitions in Jung - which continues to this day in analytical psychology - I suggested in the Report that Jung's theory of archetypes should not be considered as a coherent theory, but as at least four different theories, which are confounded with each other in Jung's works. This leads me to suspect that Goodwyn equates archetype with instinct, which, as I have shown above, is a partial aspect of Jung's archetype theory but which is incompatible with other aspects of the same theory. In addition, it is still completely unclear which elements a catalogue of archetypes would contain - according to Jung's own statement, the number of archetypes is even unlimited (Jung [17], para. Jung however makes clear that archetypes arise without any influence from environment, experience etc. (Jung [18], paras. [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]

The archetype of the self underlies the ego-complex at its root and source in the unconscious. None of these assigns to the self the role that I feel to be so essential in the syndrome. SP 50-52 sp In regard to the method of study of these processes of the archaic, unconscious psyche in psychosis, I find myself baffled as to how to set up anything like a scientific approach to the material. In this hypothesis the model is easy to visualize but difficult to understand in terms of experience; the self is seen in this case as the center of the total psychic organism, and the ego is subsumed within this totality as the center of the field of consciousness only, that is, of contents accessible to consciousness; between the two are the autonomous complexes, which are groupings of contents not accessible to ego-consciousness (Figure 1). Reconstitutive process in the psychopathology of the self1: The following paper by J.W. Perry is published with permission from the Annals of the New York Academy of the Sciences where it was first published in January 1962. The imagery I refer to is a whole class of symbolic representations of centrality and organization, of order and highest authority; I hope to demonstrate that in these we see representations of the self and processes that transform or reorganize the self in the unconscious psyche. [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]

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]

The February 2024 issue of the Journal of Analytical Psychology features a range of stimulating papers. Silvia Presciuttini's paper explores the impact of mask usage in the treatment setting during the COVID-19 pandemic. Wes Wallace examines Jung's paper on the psychology of transference and proposes a new translation to clarify Jung's meaning. Ginny Hill discusses the clinical application of Jung's Black Books and The Red Book in therapy for a patient experiencing feelings of being the "living dead." Gunnar Reefschläger investigates synchronicity in psychotherapy and psychoanalysis, focusing on relational and transferential aspects. Benjamin Swogger pays tribute to Anthony Stevens and his contributions to the archetype debate. Joe Cambray interviews Ann Casement, discussing her journey in depth psychology and her various roles in the field. The Clinical Commentaries section presents a vignette on unconscious-to-unconscious linkage and the challenges it poses for the analyst. The issue also includes book reviews on a variety of topics. [Extracted from the article]

The article discusses two research papers on analytical psychology by Michael Fordham. One titled "Analyst and Priest" focuses on the relation between psychology and religion and presents some basic Jungian concepts and ways of thinking. Another paper titled "Analyst and Scientist," discusses the concept of irrational and describes the scientific basis for Jung's comparative method and consequently of archetypal psychology.

We have therefore chosen the title of Volume 10 of Jung's Collected Works, "Civilization in Transition", as the theme of our conference as it captures something of the feeling of the times in which we find ourselves. The topics addressed by Jung in Volume 10 seem as pertinent today as they did in Jung's time, perhaps with an even greater sense of urgency. Los temas abordados por Jung en el volumen X parecen tan pertinentes hoy como en el tiempo en que Jung los escribió, tal vez con un sentido de urgencia aún mayor. Les sujets abordés par Jung dans le volume 10 semblent aussi pertinents aujourd'hui que dans le temps de Jung, peut-être avec un sentiment d'urgence encore plus grand. [Extracted from the article]

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]

Synchronicity describes a meaningful coincidence of events, which is familiar to us from treatments of our patients, but unfortunately has not yet been empirically substantiated. Adding to previous findings that point out beneficial aspects of synchronicity (Marlo, 2022; Lagutina, 2021; Connolly, 2015), in this paper I will show through a series of five synchronistic moments which happened in the context of therapy and analysis and which have been documented empirically, how synchronicities occur and can be used therapeutically. In my research I found several situational factors that can be considered structural aspects of synchronistic moments. Furthermore, I will show that synchronistic phenomena can have a positive influence if certain relational and transference‐countertransference referential aspects are considered by the therapist and analyst. The concept of synchronicity brings the possibility of a further therapeutical instrument for the patient‐analyst‐dyad. [ABSTRACT FROM AUTHOR]

In this article, Ogden is examining Winnicott's ([9]) paper, "Mind and Its Relation to the Psyche-Soma". Thomas Ogden has been at the forefront of psychoanalytic thought for over 40 years, yet he continues to offer fresh insights on psychoanalytic theory and clinical practice. Ogden introduces Winnicott's paper as "one of Winnicott's most significant contributions" (p. 8). [Extracted from the article]

A personal account of an analysis with Michael Fordham and subsequent conversations with James Astor. A number of themes are developed concerning the expression of feeling, use of language, and the relevance of aesthetic values to the practice and reporting of analysis. [ABSTRACT FROM AUTHOR]

V, 729 Bianchi, Maria Giovanna Enforced Disappearances and Torture Today: A View from Analytical Psychology. , 913 RESPONSES Goodwyn, Erik Genome and Psyche: A Response to Christian Roesler's Critique......................................................................i I, 395 Goodwyn, Erik Phenotypic Plasticity and Archetype: A Response to Common Objections to the Biological Theory of Archetype and Instinct..............................i , 148 Roesler, Christian Response to Erik Goodwyn's paper "Phenotypic Plasticity and Archetype: A Response to Common Objections to the Bbiological Theory of Archetype and Instinct"..........i. [Extracted from the article]

Swiss psychiatrist Carl Jung had a lifelong interest in the I Ching after discovering it in 1919. Jung's interest in the I Ching is arguably more practical than purely theoretical or intellectual, and references to I Ching divination appear frequently in his various publications, seminars, letters and clinical practice records. After a few observations on the history of the study of the I Ching in China, the author categorizes Jung's three uses of the I Ching as physical use (to preview future potentials of outer reality), psychological use (to reveal one's psychological state), and psychical approach (to engage with the divine through "神"["shen", spiritual agencies]). Finally, the author discusses the current Jungian engagement by demonstrating clinical cases in contemporary times. Some Jungian analysts practise I Ching divination to obtain insights into the physical and psychological state of therapeutic relationships and for personal development. This paper is a historical and critical engagement of the Jungian practice of I Ching divination. [ABSTRACT FROM AUTHOR]

Comments on the article about Carl Jung's complex theory and transcendental function titled "An Added Degree of Complexity", by Aime Agnel. Question on what is the first degree of complexity referred to in the paper; Clarification of some points about the complexity theory.

This paper proposes that exploring the use of internet pornography creates a potentially beneficial, albeit defensive liminal space that can be used therapeutically. The content of compelling sexual scenes can be viewed as the psyche's way of mastering internal trauma and masking an inner emptiness. However, from a Jungian perspective, the use of internet pornography can also be seen as a patient's distorted way of trying to make dissociated affects more bearable by triumphing over them. The sexual use of technology can express intrapsychic conflict encapsulated in what Stoller called 'microdots'. Stoller's microdots are unique scripts – a kind of emotional code that gives clinicians an opportunity to reveal unconscious processes and transcend them through meaning making. Wood's work at the Portman Clinic on the chosen 'compelling scenarios' of pornography‐addicted patients is also examined with this Jungian lens. Jung's idea of the transcendent function is used to show the value of holding the tension of fantasy and frustration provoked by intimacy. The paper illustrates how they come together within the therapeutic relationship to stimulate something new. [ABSTRACT FROM AUTHOR]

Comments on the effect of training on the author. Relation of supervision to the personal analysis of the trainee in the process of training; Recollection of reaction to a series of dreams and fantasies brought by clinic patients; Significance of patient in the training of analysts.

This paper examines the symbolism of the cultural image Sun Wukong (the Monkey King), a Chinese legendary hero, and how it influenced an eight‐year‐old boy's psychic development. Through an analysis of Sun Wukong's life from his birth to attaining Buddhahood, a three‐phase healing process is identified in Sun Wukong's tale and the psychotherapeutic process: "naming and initiating," "nurturing and taming," and "transforming and transcending," proposed by Dr. Heyong Shen. Sandplay visually highlighted these key clinical changes in conscious awareness and developmental behaviour influencing the boy's individuation process. Images found either in cultural traditions or spontaneously emerging from the unconscious in individuals are of significance in human life, offering pathways to psychic healing and development. Further, myths and cultural resources used in clinical work demonstrate that having cultural competency is invaluable in Jungian analysis. Pathogenic and health‐maintenance factors of culture can be explored in future clinical practice and research. [ABSTRACT FROM AUTHOR]

An introduction to the journal is presented in which the editor discusses clinical papers within the issue that focus on how analytical psychologists can work with patients who have entrenched relational problems.

This paper will describe the spiritual states of "oneness" experienced by Andean shamans in relation to oceanic states in early infancy and working with trauma in Jungian analysis. The author's work exploring implicit energetic experience with Andean shamans will be referenced with comparisons made to depth psychology, in both theory and in practice. Definitions of Q'echua terms describing different psychic meditative states that Andean shamans enter into will be provided as Andean medicine people have a much more developed language for conceptualizing these experiences. A clinical vignette will be presented that demonstrates how the spaces of implicit connection that occur between an analyst and analysand in the analytic setting can be a catalyst for healing. [ABSTRACT FROM AUTHOR]

Cavalli wrote of the need to create a "maternal matrix" (what Botella and Botella [[1]] call figurability) in which the patient's early trauma can be recovered and the split-off part can be integrated (p. 106). It opens with a paper about her work by Warren Colman who pays tribute to Cavalli's "radical courage and depth of engagement" (p. 4). (Williams, [2], p. 194) This book is a collection of 11 clinical papers by the gifted child- and adult-trained Jungian analyst Alessandra Cavalli. [Extracted from the article]

Chris Brogan's engaging paper makes a compelling case in acknowledging Winnicott's unique contribution to psychoanalysis. Perhaps by learning through their own experiences as children of depressed mothers, both Winnicott and Jung instinctively understood the need to play as being an integral part of re-finding creativity and contact with, in Winnicott's terminology, the illusive True Self, and in Jung's terminology, the self through Individuation. ' Winnicott's Dream: Some reflections on D.W. Winnicott and C.G. Jung'. [Extracted from the article]

The ontology of death is universal, hence archetypal. Nowhere do we witness any organic creature escape its talons. Analytical psychology has had an intimate relationship to death for the simple fact that it contemplates the soul, the numinous, and an afterlife. From Hegel to Heidegger, Freud and Jung, death was an existential force that sustained and transformed life, the positive significance of the negative. Rather than merely a destructive phenomenon, death informs Being, the power of nothingness that dialectically drives life. In this paper, I will introduce the notion of what I call the omega principle, the psychological orientation and trajectory of our being towards death, which we may say is a universal preoccupation and recapitulation of the collective unconscious that subsumes our personal relation to death, an eternal return of the objective psyche constellated as esse in anima. [ABSTRACT FROM AUTHOR]

This paper was presented as a response to Meredith-Owen's paper at the inaugural joint conference of The Society of Analytical Psychology and the West Midlands Institute of Psychotherapy in autumn 2020. The author considers the constraints on the personal mother's capacity to facilitate the integration of both the shadow and the unrepressed unconscious. Such a difficult task requires the involvement of an enabling cultural matrix mediated by socio-political systems and structures. The improvement of this cultural matrix relies on alchemical-like processes which would help understanding develop beyond one's own point of view. [ABSTRACT FROM AUTHOR]

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

A trend towards political polarization and radicalization is observable in many countries across the world. The rise of populist movements and an increasingly heated polarized discourse in the face of mounting environmental and cultural challenges calls for a multifaceted psychological engagement with these phenomena. C.G. Jung's vision of individuation remains crucial for understanding, and possibly mitigating, developments towards radicalization and division within and between cultures. This paper considers classic and contemporary depth psychological ideas regarding individuation, shadow work and cultural complexes, and applies these ideas to current socio-political developments. To further elucidate, Jungian thought is brought into conversation with the findings of a body of literature within social psychology called Terror Management Theory (TMT) which points to unconscious death anxiety as amplifying a sense of separation and otherness, as well as judgment and conflict between individuals and groups. This paper aims to deepen the understanding of current cultural polarization phenomena as well as to collective healing and growth by synthesizing ideas from Jung and TMT research, and to rekindle the fire of individuation as a counter to the trend of polarization, alienation and conflict. [ABSTRACT FROM AUTHOR]

In the last administration, the IAAP initiated a new series of conferences under the category of "Joint Conferences IAAP/University". Professor Grazina Gudaite was the first to submit a proposal for a joint conference of the IAAP with the University of Vilnius. A second "Joint Conference IAAP/University" was held in October 2018 at the University of Basel, together with Professor Christian Roesler, who holds a teaching position in Analytical Psychology at the University of Basel, and Dr. Harald Atmanspacher from the ETH Zürich/Collegium Helveticum. [Extracted from the article]

This paper discusses raciality and Africanist culture as elements of the analytical clinical experience. The history of American Jungian psychology, and its relationship with the African diaspora, is reviewed with a perspective that seeks to deepen understanding of racism as an aspect of psychoanalytical institutional life. An attempt to separate political activism from the clinical setting is explored with consideration of the necessary intertwining relationship between socialization, racial identity and racism. Diversity and inclusion are becoming cultural signature markers of clinical work with individuals who have oftentimes, within the psychoanalytical clinical setting, been described due to ethnicity, as other. Political activism such as the Black Lives Matter movement stretches consciousness towards an insistence that blackness matters, skin colour matters and the lives of Africanist individuals matter. This paper reflects on cultural racial identity, the influence of politics on the individual, and the effects of these on the analytical relationship. [ABSTRACT FROM AUTHOR]

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 presents central elements of what we have termed Jungian socioanalysis - an emerging theory combining analytical psychology, complexity theories, sociological theories, socio- and psychoanalysis, social dreaming, group analysis and affect theories consisting of five assumptions (see also Odde & Vestergaard 2021). Jungian socioanalysis develops a process approach, as opposed to a systems approach, to sociality. In this paper we focus mostly on one of the five assumptions, namely that Jungian socioanalysis explores social fields 'from within' through smaller groups, treating group processes as a vehicle to gain a psychosocial and cultural understanding of larger social entities. We give an example of this approach with a presentation of two local social dreaming experiences in Denmark, focusing on Europe in transition. We show that the most significant outcome doesn't rely on the specific content of the dreams, but rather on the engagement in the social dreaming process itself, resulting in transformative image-affects. The paper ends with reflections on how these social dreaming experiences inform a Jungian socioanalysis, pointing to enabling intersubjective meetings, or present moments, opening for a deeper understanding from within the group as opposed to a systems approach. The paper is a revised version of a presentation at the 2018 European Congress in Avignon. [ABSTRACT FROM AUTHOR]

This paper presents a preliminary sketch of what we have termed a Jungian socioanalysis - an emerging theory combining analytical psychology, complexity theories, sociological theories, socio- and psycho-analysis, group analysis and affect theories. Our assumption is that Jungian theory and practice need to attend to and focus more on social contexts, sociality and the influence of societal developments. But also, on the other hand, that analytical psychology, primarily Jung's theory of individuation and the transcendent function as well as the broad complexity perspective of his theory of psyche, can be extended to a 'socio' and not just a 'psycho' perspective. The paper presents five foundational assumptions for a Jungian socioanalysis, with the following headings: 1) A Jungian socioanalysis calls for a complex psychology; 2) (Un)consciousness is social and sociality has a dimension of (un)consciousness; 3) A Jungian socioanalysis explores social fields 'from within' by smaller groups; 4) A Jungian socioanalysis enables and is enabled by emerging metaphors and affect-imagery; 5) Socio-cultural fields have an impulse toward individuation. This is the first of two papers in the present edition of the journal - the second paper gives socio-clinical illustrations of our thesis in this paper. [ABSTRACT FROM AUTHOR]

This is the second of two papers concerning our study into an integrated approach to psychotic disorders conducted at the University Psychiatry Unit of Palermo's Polyclinic over approximately 15 years; this paper concentrates on the clinical phenomena. The study aimed to find the best possible treatment and to improve the prognosis of this patient group. We have explored the efficacy of a range of psycho-therapeutic (cognitive-behavioural, systemic-relational, psychodynamic, group and others), psycho-pharmaceutical, psychiatric rehabilitative and psycho-educational treatments, with a hermeneutic approach instead of a systematic one. The study's conclusions, described in the paper, are that all psychotic functions start with a nuclear psychic issue connected to emotional development. We describe how the most significant symptoms of acute psychotic manifestations (delusions and misperceptions) make use of an encrypted psychological meaning that can be decoded through the patient's symbolic language. This language is a key element in diagnosis and in the choice of treatment. The paper describes how we revised our understanding of psychosis from being a brain disease to being a process aimed at the rearrangement of psychic functioning. Our significant results are described. [ABSTRACT FROM AUTHOR]

This is the first of two papers concerning our study into an integrated approach to psychotic disorders, conducted at the University of Palermo's Psychiatry Unit Polyclinic over approximately 15 years. Here we will explore and reflect upon the acute psychotic condition mainly from a theoretical and conceptual perspective, while in the second paper we will explore the clinical perspective. From the point of view of psychopathology, and in the light of C.G. Jung's conceptualization of analytical psychology, as well as calling on contributions from other authors from the systemic-relational and post-psychoanalytic field, we will clarify the ideas developed over these last few years by our team. From a more speculative perspective we will advance new interpretive hypotheses in an attempt to thoroughly understand the nature of the psychotic condition, both on a psychodynamic relational and a neuroscientific level. The paper describes how we revised our understanding of psychosis from a brain disease to a process aimed at the rearrangement of psychic functioning, as anticipated by John Weir Perry nearly 40 years ago. [ABSTRACT FROM AUTHOR]

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

Presents books about analytical psychology. "Spirit and Nature. Papers from the Eranos Yearbooks," edited by Joseph Campbell; "Psychoanalytic Psychology of Nonnal Development," by Anna Freud; "Infantile Origins of Sexual Identity," by Herman Roiphe and Eleanor Galenson.

This paper explores the experience of horror. The term is usually understood collectively to refer to experiences of terrorism, racism and other conflicts; however, the paper explores the equal horror for the individual of facing deep and painful psychic contents and traumatic experiences. The paper explores the way that both C.G. Jung, through analysis of the psyche, and the author Stephen King, through his horror novels, have accepted and explored the experience of encountering 'the dark half' or 'It' that is the other within themselves, forming images and symbols capable of linking their personal experience to that of the collective. This encounter is transformed, as far as Jung is concerned by analytical psychology and for King by fiction, through an attitude of active imagination. This led both men to developing an ethical responsibility towards the images of the unconscious, as well as the personal and collective contents of human life. The paper depicts how encountering the 'dark half', through Jung and King can provide a Jungian analyst with a special attitude with which to deeply explore and ethically process the experience of horror in different fields, including therapeutic practice, analytical training and in the traumatic and conflictual facing of the other, with which, today as always, the world presents us. [ABSTRACT FROM AUTHOR]

In this edition of the I Journal i , we are pleased to offer you a selection of articles from two conferences held in Europe in 2018, as well as two articles having to do with topics of current interest, one concerning the conflict between the legal world and the analytical world, and the other on the differentiation of healthy and unhealthy forms of dissociation, and this in reference to the challenges refugees face in adapting to their new life circumstances. In each paper, the author shows how the fairy tale of I Bluebeard i proved useful as an amplification of and metaphor for the intricacies of the psychic dynamic at the heart of their clinical work. At the end of the paper, the author addresses the issue of the impact of a totalitarian regime on psychological development and of the possible lasting transgenerational effect. [Extracted from the article]

It is time to reclaim C.G. Jung's vision of psychology as the foundational science upon which all sciences and institutions would be based, and as the discipline, theory, and practice necessary for fostering humanity's overall psychocultural development. Jung identified eight distinct 'types' of consciousness through which humankind engages its emerging psychological attitude. Jung's view of psychological development as hingeing on the differentiation of function-attitudes provides the means for understanding not only ourselves and each other, but our society as well. This paper offers an example of such an analysis by focusing on the current conflict within American political culture. The goal is as lofty as it is necessary: the operationalization of Jung's vision of psychology as the powerful influencer of human cultural evolution that it has the potential to be. The immediate goal is to instigate the first step toward this vision of Jung's 'complex psychology' by stimulating conversations among Jungians about how they can foster that vision, leading them towards taking up roles as 'citizen therapists', actively involved in their communities in cultivating greater empathy and the withdrawal of projections in the interest of furthering 'collective consciousness'. [ABSTRACT FROM AUTHOR]

For all these reasons, I advocated exploratory psychotherapy as the first treatment of choice for gender dysphoria in the article. When dysregulated affect and early attachment trauma are present, they can make effective therapy extremely difficult. In the paper, I argue that "gender affirmative" medical treatment should be a treatment of last resort, for several reasons. Firstly, I would like to thank Karen Herdzik and David Solem for discussing this emotionally charged, controversial but important subject with me. [Extracted from the article]

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]

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]

Fear and grief caused by the pandemic have produced a powerful unconscious narrative in the collective psyche that the coronavirus is driven by an innately evil, and possibly divine, force. The resulting archetypal dimension of fear causes an extra layer of psychological suffering in individuals. This paper discusses how and why this narrative was created and why it is so compelling by looking at 1) the myth-making nature of the human psyche, 2) the psychodynamics of fear that drive the narrative, 3) the properties of the coronavirus and the pandemic that activate negative poles of some archetypes, in particular, archetypes of evil, and 4) asking how analytical psychology can help ease psychological suffering caused by these negative narratives, where one possibility is to invoke the transcendent function. The author's personal experiences as both biochemist and analytical psychologist elucidate how the transcendent function can promote healing. [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]

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]

This article provides an African American-Native American analyst-in-training's first-hand reflections on Jung's firm depiction of Blacks of African descent and America's First Nations People (the Red man) as inferior, through a theory of primitivity that unveils Jung's belief in and support of White supremacy. With no intended disrespect or neglect intended toward America's First Nations, this article focuses primarily on Jung's apparent disdain for Blacks (the Negro). Utilizing writings from Frederick Douglass, W.E.B. Du Bois and Na'im Akbar, this article highlights ways in which Jung's biases align with the White supremacist perspective of the Negro as a problem, detrimental to social order. The paper concludes with an Appendix which outlines a call to the International Association for Analytical Psychology (IAAP) to take corrective action and to publicly denounce those facets of Jung's writings that diverge from the core of his theory and that promote toxic attitudes of bigotry, perhaps discouraging many people of colour from enrolling in analytic training. [ABSTRACT FROM AUTHOR]

A call for papers on theoretical and practical issues related to clinical, analytic psychology in various situations is presented.