Search

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 collection begins with Andrew Fellows' paper, "Gaia, psyche and deep ecology". Fellows first explores these complementarities via the Pauli-Jung conjecture revealing qualitative correlations between the dynamics, structure and pathologies of our inner and outer worlds - the human psyche and this planet respectively. Drawing on the work of Albrecht, Pihkala and others, in the first instance, and later the work of Jung, Fellows, Dowd, Rust, Hogget and Weintrobe, the authors explore the, sometimes, unbearable tensions inherent in coming to terms with our climate and environment crisis and how we have arrived here. [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]

In its typical form, an "anima projection" is a psychic experience in which a heterosexual man is caught up by an intense, almost magical attraction for a woman. What sets these numinous experiences apart from a common "crush" is a pattern of specific phenomenological characteristics. Anima projections are particularly common in late adolescence and early adulthood, when they can cause a deep sense of disorientation. Little education exists for young men on how to deal with these experiences and to actualize the developmental opportunity that underlies them. In this paper, I frame anima projections as an ethical problem and outline a psycho‐ethical "map" that is intended for use by disoriented young men, or by any practitioner who may be tasked with helping them navigate this challenge along the path of individuation. The map considers four solutions to the love problem: the "concretistic‐literal", the "fearful‐avoidant", the "rational‐depressive", and the "transitional‐developmental" solution, and indicates the latter as the one that is conducive to optimal psychic development. Although developed with a focus on young men, the map may apply to other relations based on projection, regardless of age, sex, gender, or sexual orientation. [ABSTRACT FROM AUTHOR]

This paper celebrates the life and legacy of psychiatrist and Jungian author Anthony Stevens, who passed away at age 90 on July 13, 2023. It outlines Stevens's origins as a research fellow in Greece, where his work on infant attachment led to a lifelong dedication to establishing the biological and evolutionary foundation of psychiatry. It details his instrumental role in the debate about the theory of archetypes and describes the current state of the literature including the responses and reactions to Stevens's biological innatist position. The paper concludes with a career retrospective in which Stevens's major works are introduced and briefly described. [ABSTRACT FROM AUTHOR]

Jung's idea of the 'personal equation' amounts to the reflection that theoretical differences between the psychologies that people teach are rooted in their personalities, in other words, that they are due to the psychology each one 'has'. This concept also applies to different interpretations of Jung's work. The serious difficulties that Mark Saban has with my psychology are a case in point. Recourse to the concept of the personal equation reveals that Saban has his Jung and I have mine. With his insistence on his Talmudic methodological principle of dream interpretation, that 'the dream is its own interpretation', according to Saban Jung means nothing but a rejection of Freudian free association. My Jung goes far beyond that. Jung understands this methodological principle above all in terms of what he calls 'circumambulation'. The main part of this paper is devoted to an elucidation of what circumambulation involves as a mode of dream interpretation. The paper concludes with the distinction Jung himself introduced between two types of reading of his work, either as 'paper' and 'dead nostrums' or as 'fire and wind', and pleads for a reconstruction of Jung's psychology as a whole in terms of his most advanced, deepest insights, instead of a dogmatic reading mainly based on the early Jung, a reading for which his later revolutionary insights are at best negligible embellishments. [ABSTRACT FROM AUTHOR]

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]

For most residents of Europe, war is a new experience in which they find themselves both as witnesses and participants. In this paper the war in Ukraine serves as an illustration and case example. Like any unfamiliar experience, war elicits profound emotional responses which can be so overwhelming that an individual may be unable to fully process them and to create mental representations of the reality of war. When the psyche becomes entrapped in an unprocessed state, without the capacity to derive meaning from it, this results in the "fossilization" of the psyche akin to what McGinley and Segal describes as a totalitarian state of mind. Subjectivity and individual differences come under collective or personal attack, or both. This state of being prioritizes the needs of the collective psyche over the individual psyche. The image of Gorgon Medusa, who transformed living people into "fossilized" ones, is presented as a metaphor of total identification with the collective dimension. In contrast, the psyche can reveal a creative approach to resolving war‐induced trauma. This is depicted in the concept of the Alchemical Stone and its creation, which symbolizes a harmonious connection between the external and internal realms, the subjective and objective experiences, and the real and the imaginal dimension. [ABSTRACT FROM AUTHOR]

After every school shooting in the United States both a wish and a fear arise: Will this be the one? Will this be the tipping point for change in a nation so deeply divided over the meaning of "the right to bear arms?" Sandy Hook, Connecticut? No. Parkland, Florida? No. So, why might the killing of 19 children and 2 teachers in Uvalde, Texas, prove different? The American epidemic of mass school shootings betrays a country's willingness to let its children disappear, to sacrifice them on the altar of an archetypally violent ethos. While the internal experiences of alienation, resentment and contempt are often at play in the individuals who carry out such violence, the author suggests that the uniquely American glorification of "the lone wolf", the "rugged individual" and the "misunderstood hero" fuels a supportive background for mass shooters in a nation that appears to be enamoured of ancient patriarchal attitudes as it doubles down on its valuing of weaponry. Such patriarchal attitudes, underscored by capitalism and the profits of the gun industry, are implicated in the territorial adhesion to American gun rights and in the high cost paid by the blood of innocents. Drawing on Vestergaard & Odde's (2021) concepts of socio‐analysis and sociality, this paper explores the dynamic process of "mass‐character" marked by "contagion, imitation, attraction and repulsion" that convolute cultural values of heritage and freedom into the perverse expression of mass violence. [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]

The CARE system is a gift from Mother Nature, we have it in our biological heritage; it enables us humans—as a basic gift—to help each other in a large, life‐serving context, and thus also to counterbalance destruction. It is about a basic human ability, linked to typical behaviour, but also about a basic human need for connectedness. In this paper, I would like to show how the CARE system can be activated as a collective attitude. The CARE system is strengthened by positive emotions. We are currently being affected by many crises and this triggers fear. How can we deal with this better? Fear is countered with hope and the associated positive emotions such as joy, awe, kama muta and others. These emotions and feelings can be consciously encouraged and placed alongside the feelings of fear. But also, when we share the feelings of grief with each other, it triggers an attitude of CARE. We can grieve together for the various experiences of loss that we go through—but we can also imagine together how we envisage a future that is worth living for everyone. An attitude in the sense of CARING has been practised in friendship for thousands of years. It would therefore be possible to move away from an attitude of competing and outdoing, to an attitude not only of recognition, care, and solidarity in human interaction, but also in our connection with nature. [ABSTRACT FROM AUTHOR]

In recent years a renewed scientific, public and commercial interest in psychedelic medicines can be observed across the globe. As research findings have been generally promising, there is hope for new treatment possibilities for a number of difficult‐to‐treat mental health concerns. While honouring positive developments and therapeutic promise in relation to the medical use of psychedelics, this paper aims to shine a light on some underlying psycho‐cultural shadow dynamics in the unfolding psychedelic renaissance. This paper explores whether and how the multi‐layered collective fascination with psychedelics may yet be another symptom pointing towards a deeper psychological and spiritual malaise in the modern Western psyche as diagnosed by C. G. Jung. The question is posed whether the West's feverish pursuit of psychedelic medicines—from individual consumption to entheogenic tourism, from capitalist commodification of medicines and treatments to the increasing number of ethical scandals and abuse through clinicians and self‐proclaimed shamans—is related to a Western cultural complex. As part of the discussion, the archetypal image of the Hungry Ghost, known across Asian cultural and religious traditions, is explored to better understand the aforementioned shadow phenomena and point towards mitigating possibilities. [ABSTRACT FROM AUTHOR]

In this paper the author explores a cultural narrative that she suggests rests on the concepts of the Feminine and Masculine as such, employing both as though they contain an agreed set of universal givens. These givens are extrapolated from an androcentric perspective on female and male bodies, in particular their biological functions regarding reproduction. The metaphors of the baby‐in‐womb, mother's preoccupation with child and heteronormative sexual relations are the primary cyphers for the narrative. She suggests that remaining unconscious of this narrative, such that it is taken as a universal given, can hamper a person's relation to themselves, the world and others. The author names two concepts, Home and Identity: Home being an hospitable and accommodating space with Identity denoting the one who inhabits the space. In the narrative these two are unhelpfully categorized as belonging to the Feminine and the Masculine respectively. For ease of understanding the author uses a capital letter to designate an abstract idea, and lower case when referring to the concrete or particular. Clinical examples are given throughout the paper to illustrate how acknowledgement and awareness of this narrative might free the analyst or therapist to think more broadly around issues pertaining to space and identity. [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]

The article presents a discussion on the paper titled "Your Self: did you find it or did you make it?" presented by author Louis Zinkin at the Society of Analytical Psychology meeting in November 1991. Several authors including David Howell, Kate Newton, and Joe Redfearn, discussed and criticized the constructivist view of the self that Zinkin has proposed in his paper. The meeting was chaired and introduced by Christopher Perry.

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]

This paper presents work with a biracial young woman, in the context of a predominantly white Jungian training organisation. The patient's relational difficulties and her struggle to integrate different aspects of her personality are understood in terms of the overlapping influences of developmental trauma, transgenerational trauma relating to the legacy of slavery in the Caribbean, conflictual racial identities, internalised racism, and the British black/white racial cultural complex. The author presents her understanding of an unfolding dynamic in the analytic relationship in which the black slave/white master schema was apparently reversed between them, with the white analyst becoming subservient to the black patient. The paper tracks the process through which trust was built alongside the development of this joint defence against intimacy - which eventually had to be relinquished by both partners in the dyad. A white on black 'rescue fantasy', identified by the patient as a self-serving part of her father's personality, is explored in relation to the analytic relationship and the training context. [ABSTRACT FROM AUTHOR]

This second of two papers focuses on the shame which emerged in the first 14 years of analysis of a woman who was bulimic, self-harmed, and repeatedly described herself as 'feeling like a piece of shit'. To explore this intense and pervasive shame I draw on Jung's and Laplanche's emphasis on experiences of unresolvable, non-pathological 'foreignness' or 'otherness' at the heart of the psyche. Images, metaphors, elements of clinical experience, and working hypotheses from a number of analytic traditions are used to flesh out this exploration. These include Kilborne's use of Pirandello's image of shame as like a 'hole in the paper sky' which, I suggest, points to a crack in subjectivity, and reveals our belief in the efficacy of the self to be illusory. Hultberg's observations on shame as having an existential mode (function) are also explored, as is the nature of analytic truth. Using these ideas I describe my patient's process of finding some small but freeing space in relation to her shame and self-hatred. Through enduring and learning from her shame in analysis she realized that it was part of a desperate unconscious attempt to draw close to her troubled father and so to 'love him better'. [ABSTRACT FROM AUTHOR]

Presents a response to writer Fred Plaut's article which appeared on the `Journal of Analytical Psychology' that deals with writing clinical paper. Ethics and technique; Reasons of writing clinical papers; Role of curiosity in motivating writing clinical papers.

A letter to the editor is presented as a response to the article "On Evading Analysis by Becoming an Analyst."

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]

One of the great themes of American literature is the self-invented personality, whether it is Scott Fitzgerald's Gatsby or one of Philip Roth's alter egos, such as Nathaniel Zuckerman. This is just one of several approaches which novelists employ. They take a problem from life, perhaps their own, and then embark on solving the problem of the book—which is how to write about this. Sometimes, as in Tobias Wolff's novel Old School, the personality of the narrator is woven into an exploration of the creative process itself. Wolff's novel concerns itself not just with writing but with how to become a writer. I explore how this process is similar to both writing about analysis and becoming an analyst. In doing this I discuss issues of authenticity, fiction, art, the effects of identification, the power of the super-ego, supervision and learning, integrity of life and work, envy and the xenocidal impulse, the regulation of our profession and the loss of trust, and in so doing join in discussion with Plaut, Wharton, Tuckett and others about professional communications, the internal world and the mysteriousness of our relation to our internal objects. [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]

With the 2020 publication of the facsimile edition of The Black Books, we have an opportunity to study the layers of C. G. Jung's creative writing process for the first time. In this paper, I explore Jung's practice of active imagination in relation to his fantasy dialogues with the dead during two specific episodes in 1914 and 1916. I discuss Jung's concept of the collective unconscious corresponding to the "mythic land of the dead" and I show how this idea develops in The Black Books and The Red Book, or Liber Novus, culminating in Septem Sermones ad Mortuos. I describe my work with a patient, who, in an early session, said she felt like the "living dead". I recount how the patient's experience of her own internal world began to change as we were able to wonder about the inner world of the patient's late mother and, together, to imagine her mother's lament. I consider the use of imagination when working with the concept of "therapy for the dead" (Hillman & Shamdasani, 2013, p. 164) in the context of intergenerational trauma. [ABSTRACT FROM AUTHOR]

Comments on the article 'The Baldwin effect: a neglected influence on C.G. Jung's evolutionary thinking,' by George Hogenson. Historical review of Jung's exposure to the Baldwin effect and the elucidation of a non-Lamarckian explanation for Jung's model of the psyche; Concept that natural selection accounts for the evolution of genes, the adaptive value of which is affected by the behavior of the organism.

Comments on the essay of Michael Sebek relating to rebirth fantasy and psychoanalytic process. Consideration of the case-vignette from the point of view of transformation; Existence of the anal pattern of object relations; Ambivalence of the maternal object inner space.

Responds to the article 'Why It Is Difficult to See the Anima As a Helpful Object: Critique and Clinical Relevance of the Theory of Archetypes,' by Anita von Raffay published in the October 2000 issue 'The Journal of Analytical Psychology.' Evasion of the burden of relations with human objects; Attitudes toward human relations; Understanding of the anima in supporting relationship.

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.

Comments on Soren Ekstrom's paper which appeared in the "Journal of Analytical Psychology" comparing psychoanalyst Carl Jung's psychological types with the system of classification of abnormal personality patterns devised by the American Psychiatric Association (APA). Features of the system devised by the APA; Correlation between the superior function complex and a character diagnosis according to Esktrom.

This paper explores the vertices of Jung's, Anzaldúa's and Benjamin's distinct ontologies and the way in which they connect in the shared recognition that what has been estranged in human history is enigmatically lodged in the world's fabric today. Cultural distress, in other words, is the outcome of what has become repudiated in the self and the collective across time. From this perspective, the paper argues that we have a collective responsibility to listen to the claims of the dead laid bare in moments of contemporary real‐world danger and it elaborates the psychical dimensions of being that are cultivated in times of danger. The author contends that these psychical presences are the dead of human history including our ancestral heritage that linger and possibly may penetrate our awareness. They haunt and hold a potential to animate our movement towards a sublimatory process that can be seen as a precursor to social responsiveness and action. The author explores this through her own experience with an example of the spawning of spiritual activism within the socio‐political maelstrom of AIDS. [ABSTRACT FROM AUTHOR]

The human experience of survival from a plague is about distinguishing the sick from the healthy as quickly as possible, establishing a barrier to stop the infection, and protecting healthy people. Nevertheless, the various quarantine rules and the acceptance and compliance of the population are a kind of battle between policy implementers and the public. This paper tries to understand how Chinese cultural attitudes (Henderson, 1984) unconsciously influence the Chinese people to be most cooperative with the strict containment and quarantine measures to confront the COVID‐19 pandemic. This article begins with the Chinese characters, exemplified by the four characters of disease and plague, to discuss how the pictograph nature and spatial structural way profoundly shaped the cultural mind. Then, through plague‐related Chinese legends, stories and folklore, the paper sets out the Chinese cultural attitudes which are also manifested in the analogical associations between disease, plague and seasons, the balance of the five elements of the universe and ghosts, gods and the government bureaucrats in the Kingdom of the Heaven. All of these approaches are well in line with Jung's method of associative amplification as a way to locate the archetypal wisdom that assures survival. [ABSTRACT FROM AUTHOR]

Explores the issues dealing with constructivism in psychology. Non-essentialist arguments; Aims of the methods and teachings of non-essentialism in Buddhism; Views of self for constructivists and Buddhists; Discussion on the ideas of leading psychologists in constructivism.

In this article the author responds to Dr.R.B. Britton's paper on narcissism. The author says that Dr. Britton has defined the field he finds pertinent to his clinical practice. In doing this he has added an original thought of his own that the relationship between self and ego ideal in narcissistic states displaces the relationship between ego and super ego. He describes this as a defensive response to a super ego that cannot be faced. And he asked the question: Is a narcissistic state therefore an evasion of the super ego and an alternative to seeking love from the super ego? This is one of the gems of this paper and it shifts thinking about narcissism away from its predominantly envy based roots in the Kleinian development.

The article introduces the issue which includes papers on archetypes, intentionality, and agency taken from the conference entitled "Neuroscience and Analytical Psychology: Archetypes, Intentionality, Action and Symbols" which was held on January 24, 2009 in Milan, Italy.

In this paper, I will explore the role of art‐making, the experience of trauma and dissociation, and the process of working with self‐states from an analytic and creative frame. Relevant literature on dissociation, trauma, and the use of art will be discussed. A case involving my work with an adolescent girl who had experienced sexual abuse from a family member will be shared, with an emphasis on the meaningful role images played during the therapeutic process. Both Jungian and psychoanalytic models of conceptualizing and working with dissociation are included, following Donald Kalsched's (2013) recommendation for a "binocular stance" to treatment, including both a focus on the inner, intrapsychic world and the interpersonal, relational realm, and how art images both illuminated and expressed these realms. Within the therapeutic process, art images allowed the therapist a view into the client's unconscious process, and created a meeting ground for dissociative barriers to be gradually seen, felt and known, by both therapist and client. The experience of dissociation, in images and in session, provided a reference point for myself and my client, Taylor, to develop a shared understanding and a framework for growth. [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]

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]

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 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]

The article highlights the conference "Succeeding Laius: Intergenerational Difficulties in Psychotherapy Organizations," which was held in London, England by the Confederation for Analytical Psychology on March 10, 2007. The conference is part an attempt by the Confederation to reflect on turbulence in the organization associated with a transition in leadership from a founder member to a second generation.

A response to a letter to the editor concerning the expression of feeling, use of language and the significance of aesthetic values to the practice and reporting of analysis in the previous issue is presented.

This paper explores a way of relating to self, others, and the land rooted in embodied affectivity. It explores the way in which our emotions are an inherent part of the natural world and why attention to them matters regarding the environmental crisis. Recognizing the parallel between the prevailing attitudes of Western culture towards the Earth and towards our bodies, the paper offers an alternative paradigm through a poem by a Diné woman. The poem expresses how the Diné culture honours the Earth by seeking to cultivate the beauty and wisdom intrinsic to it within the body, mind, and spirit of the individual. Interwoven in the essay are images that express the land's power and its uncanny ability to resonate with emotional states. This resonance can help us come to know and work with those states that, on the one hand, threaten to overwhelm us, while at the same time, potentially infusing us with the wisdom of their terrible and astonishing beauty. Drawing from affective neuroscience's emphasis on the primacy and embodied basis of emotion, the paper discusses how interoceptive awareness enhances emotional discernment as well as consciousness of one's way of inhabiting and responding to the Earth, including the threatening forces of climate change. [ABSTRACT FROM AUTHOR]

The author, although an analyst, is an initiate into the topic of environmental destruction. Following Wendell Berry, she enters the dark and begins a journey of dream-like reflection, weaving images from her own dream and drawing on the work of Vaughan, Bernstein, Soloveitchik and Sacks. She asks, 'not if but where does climate change enter the room?'. The second half of the paper focuses on the manifestations of environmental destruction in dreams and sandplay from three patients and one dream group participant. The paper argues that the analyst must see and intuit before our patients can access the objective layer of environmental destruction in dreams and symbolic material. In this way, the climate becomes the wounded patient, and the analyst as wounded healer must first access his/her own relationship to the wounds inside. Finally, using an ancient Jewish mythological story of Rabbi Shimon bar Yochai, the author argues that Jungian analysts must work to find balance between the inner world of depth psychology and the outer world with its challenges and problems that include environmental destruction. [ABSTRACT FROM AUTHOR]

This paper attempts to join the dots between psychoanalytic and post-psychoanalytic perspectives in relation to climate change and the ecological crisis and to begin a discussion on the role of joy in sustaining ourselves in the face of the global catastrophe. There is a vital expanding psychoanalytic literature addressing itself to the environmental crisis but a striking absence on joy and what stands in its way. This paper explores what psychoanalysis has to offer in the context of planetary emergency and also asks psychoanalysis to look beyond itself and reimagine what it can be. Joy involves a simultaneous affirmation of both our uniqueness and our togetherness, not only as humans but with all forms of life and the web of life itself. If we were to allow ourselves to actually enjoy our lives, we just might fight harder against our extinction. [ABSTRACT FROM AUTHOR]