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Using a duoethnological approach, supported by Jung's theory of archetypes and the layered objective psyche, the paper demonstrates how a duoethnological encounter can lead to new formulations of archetypal theory that challenge attitudes to diversity. The paper arises from the authors' desire to explore the shame and pain of colonialism, initially in a diversity workshop and later by way of duoethnological dialogue, using transcripts of recorded conversation between the authors as well as email exchange. Notions of a colonizer archetype and ethnic shadow are presented and elaborated. The six conceptualized themes in relation to the exploration of colonialism in the cultural layer of the objective psyche are as follows: (1) Belonging, (2) The layered psyche and our understanding of difference, (3) Facing the ethnic shadow, (4) The colonizing archetype in the consulting room, (5) The exploration of colonial structures in the psyche and, lastly, (6) Valuing emancipatory encounter. These themes support an argument for the praxis of societal and internal encounters in order to raise the colonizer archetype and split off shadow material to consciousness, in the hope of bringing about a personal and cultural shift away from oppression. [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]

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]

Global living standards have increased considerably as a result of the progress brought about by human civilization. However, ecological crises, global nuclear armament and an increasing sense of psychological discontent are among a list of things that bring into question the nature of modernity. Often these large-scale collective issues seem too overwhelming for the individual to ponder in any great depth and thus the question, 'how are we, as individuals, supposed to address the problems facing broader humanity?' remains. This paper suggests that it is the underlying conceptual dualisms that prevent an answer to this question, and by mapping the interaction between psyche and civilization, the actions necessary to correct the trajectory of Western civilization may become apparent. [ABSTRACT FROM AUTHOR]

This article explores clinical encounters with experiences of the 'empty ego' which arise from early relational trauma. The ego's emptiness is held in repetitious complexes and arises out of affectively charged experiences between self and other which remain split-off from awareness. This kind of consciousness is viewed as dualistic, separating non-dual subjectivity from its dualistic objects of consciousness. In contrast, what I am calling healing void states of non-dualistic consciousness, when admitted to awareness, allow the individual to dis-identify from the traumatizing representations of self and other through an experience of non-duality. In contrast to an objectified, dualistic emptiness of the ego, healing void states come about in moments of non-dual, unified consciousness. These states occur in the ego-Self relationship by linking the ego's dualistic awareness in chronic subject/object splits to ones of non-dual pure consciousness. The healing void state is always incipiently present and potentially able to bridge the ego-Self connection in bogged-down treatment. The paper explores potential integrations with non-dual models of consciousness such as Vedantic and Kashmir Shaivism, among other mystical traditions. A combined Vedantic-Jungian understanding can provide a transcendent bridge that integrates Eastern concepts of non-duality in treating emptiness. [ABSTRACT FROM AUTHOR]

Using Ignacio Matte Blanco's approach to the unconscious, this paper attempts to explain why the experience of the Self or the unconscious, for example in dreams, is difficult for the ego to understand. Matte Blanco believes that the logic of the unconscious is radically different from the logic of consciousness. The unconscious uses processes that Matte Blanco refers to as symmetry and generalization. Symmetry means that the converse of any relationship is identical to it, so that asymmetrical relationships are treated as if they were symmetrical. Generalization means that the unconscious treats any object as belonging to a larger class of objects that is a subset of an even larger class which is in turn a subset of a wider class ad infinitum. Hence Matte Blanco's idea of the unconscious as infinite sets. These unconscious mechanisms, combined with the possibility that the unconscious has more dimensions than consciousness, contribute to the difficulty of understanding dreams, and help to explain why the Self is experienced as other to the ego. [ABSTRACT FROM AUTHOR]

This paper begins with the understanding that early trauma leads to powerful dissociative defenses which injure the capacity to feel. It further explores ways to restore this capacity through body-centred attention to affect-in-the-moment in the psychoanalytic situation. Using the author's personal experience while in analysis as well as a case of severe early trauma, he demonstrates the consciousness-killing effect of primitive defenses and shows how body-sensitive techniques hold the promise of restoring the patient's sense of aliveness and hence, opening the unconscious to those affect-images that are the building blocks of the human imagination. A final section focuses on the neglect of feeling in Jungian psychology and suggests that the "creation of consciousness" which Jung described as his personal myth, is quintessentially a process of emotional transformation - of bringing unconscious suffering into consciousness - as feelings. [ABSTRACT FROM AUTHOR]

This paper explores the process of psychological and spiritual development through a series of active imaginations arising from the author's 'psycho-spiritual quest', a process of transformation in which the individual progressively frees themselves from the ego's identifications and may be afforded a vision of the 'self as consciousness', as described by Vedanta. The author describes how this quest was facilitated by the disciplines of Transcendental Meditation, Jungian analysis and Vedanta, and how these three disciplines can work together to foster psycho-spiritual development. The paper aims to de-mystify the actual experiences that can accompany these practices. The records of these active imaginations, tracing some key stages in this process, are then presented, with a commentary by Marcus West, linking them to Jung's concepts of ego and Self and recent understandings of consciousness and ego development. There is a discussion of Jung's conceptualizations of the ego and the Self and his rejection of the Vedantic understanding of the Self as consciousness. These views are then explored and a reconciliation is suggested through the understanding of the process of disidentification where the difference between Jung's view of the Self and that of Vedanta is understood to be due to the extent of disidentification from the contents of consciousness. [ABSTRACT FROM AUTHOR]

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

This paper discusses Jung's idea of myth as a projection of the collective unconscious, suggesting that the term 'projection' separates human beings from nature, withdrawing nature's life into humanity. Jung's discovery of a realm independent of consciousness - in conversations with his soul in The Red Book, and in synchronicity, began a dialogue which finally brought him, through the Alchemical Mercurius, closer to the idea of a world-soul. [ABSTRACT FROM AUTHOR]

Jung and Bion both developed theoretical concepts propounding a deeply unknowable area of the psyche in which body and mind are undifferentiated and the individual has no distinct identity, from which a differentiated consciousness arises. In Jung's case, this is enshrined in his psychoid concept and the associated notion of synchronicity and, in Bion's case, in his proto-mental concept and his ideas on group dynamics. It is by means of these two concepts that Jung and Bion approach and locate a combined body-mind, a monism, in which body and mind are seen as different aspects of the same thing. This paper reviews the claim that although the two concepts are associated clinically with very different situations, their commonality may arise from a similar intellectual basis: both men appear to have been influenced by the same source of vitalist ideas in philosophy including Henri Bergson, and Jung's ideas also exerted a direct influence on Bion. [ABSTRACT FROM AUTHOR]

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

This consciousness, which psychoanalysis had initially imagined that encounters with the unconscious would enlarge, had already been demonstrated by both Freud and Jung to be restricted by the very complexes that emerge when the unconscious is explored. The papers and reviews in this centennial issue draw upon Jung's understanding of the eight function complexes that he identified as the toolkit of consciousness. Naming the functions and attitudes of such awareness was, for Jung, the way to realize the consciousness that hides in complexes. [Extracted from the article]

In this paper we consider states of grace in analysis. These encompass a range of phenomena which share an experience of something being received or revealed rather than produced by the ego. It feels that they are events that happen rather than events that are made to occur. They are marked by a profound sense of transformation of feeling tone. The quality of relatedness in the analytic dyad is also heightened. Some of these phenomena have been referred to as experiences of the self, synchronicities, moments of meeting, the unthought known and Eureka moments. The latter are experiences of sudden realization where a meaningful thought or image emerges which results in a dramatic shift in direction of the analysis and a transcendence of impasse. Although many authors describe these phenomena, we find that a Jungian approach provides a loom on which these threads can be woven together. Jung's concept of the transcendent function and his understanding of the gift of grace are particularly illuminating here. We also consider the conditions which allow grace to be experienced and how these inform our analytic practice. [ABSTRACT FROM AUTHOR]