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The paper argues that the story of Oedipus, however understood, conveys psychic truth of no greater or more central importance to human development than do the stories of many other myths. A distinction is made between sophisticated theories developed out of Freud's original concept of the Oedipus complex, and the adherence by some clinicians to his original sexual theory. The meaning of Sophocles' play Oedipus the King is found to lie in the clash between Oedipus' omnipotent narcissism ( hubris) and the power of the unconscious psyche, rather than in cross-generational sex. Emphasis is placed on the clinical usefulness of understanding all myths symbolically. The Oresteia by Aeschylus is offered as a story about pre-Oedipal (in the Freudian sense) psychic states. This trilogy shows symbolically the developing of an ego, the establishment of moral judgement and the integration of our shadow (the Furies). It also shows the parallel development of structures of law in society to replace instinctive blood feuds. It is suggested that had Freud chosen Orestes instead of Oedipus, the course of both psychoanalysis and of Western society would have had a different emphasis. [ABSTRACT FROM AUTHOR]

This paper considers Fonagy et al's concept of mentalization and contrasts aspects of this with aspects of Bion's model of the mind. The author argues that although mentalization adds to our understanding of mind it has limitations; that it may tend to over-emphasize certain types of external interaction between infant and carer and under-emphasize internal psychobiological processes. What is at issue here is the way in which an infant's carers facilitate the development of meaning out of experience. Bion's concept supposes a relatively ‘interior’ model in which, in important ways, the carer enables the infant to derive the meaning of his or her experience, whilst on the other hand Fonagy et al tend to talk more in terms of the ways in which the carer endows the infant's experience with meaning. Reference is made to Fordham's concept of states of ‘Identity’. Fordham has pointed out that Freud's model is one in which mind is conceived of as evolving out of an infant's complex identifications with his or her carer(s); Jung's model envisages developmentally early states of identity as the means by which inherent capacities are realized. [ABSTRACT FROM AUTHOR]

This paper deals with the presence and possible ‘meaning’ of music in dreams. The author explores a possible meaning of music as the most fundamental human symbolic experience, which directly points to the emergence of the Self from the primal union mystique with the Great Mother. The relationships between acoustic and visual experiences are taken into account as two basic human forms of coming into existence, although wholly different from each other. The role of music in dreams seems to be that of the most direct representation of the emerging Self in its pure, pre-representational form. Therefore, when music appears in dreams, providing there is the activation of an emotional tone, all other elements—visual and verbal—should be considered as the expression of the sense to which the music is pointing. A clinical example is described in order to better express the author's opinions. [ABSTRACT FROM AUTHOR]

This paper 1 takes the distinction between being conscious (‘core consciousness’) and knowing that one is conscious (self-reflexive consciousness) as a starting point for differentiating between three different aspects of the self: 1) the overall process of psychosomatic being which we share with all living creatures and which expresses itself through action (self as totality), 2) the conscious awareness of knowing the self that is a peculiarly human phenomenon consequent on the development of symbolic imagination (sense of self including numinous experiences of the self) and 3) having a self (or soul) as an essential attribute of being human that can only be achieved through being endowed with a self in the mind of others (self-identity leading to the self as the centre of the personality). Some clinical implications of these distinctions are considered including the role of interpretation as fostering integration through the provision of alternative self-images, the loss of self-reflexive consciousness in states of overwhelming affect and the attack on the spontaneous psychosomatic being of the self in states of self-hatred and self-division. [ABSTRACT FROM AUTHOR]

This paper concerns the self as Fordham came to conceive it after a conceptual analysis of Jung's use of the term. Fordham identified a contradiction in Jung's usage, and resolved it by reserving ‘self’ for a definition of the psychosomatic entirety of the individual, and using a separate term for referring to expressions of the self in human experience (e.g. symbols). Fordham tentatively suggested that the latter be termed the ‘central archetype’, although this was neither developed nor dropped. I explore the value of this term from a developmental perspective and, more specifically in terms of the deintegration of psyche out of an early psychosomatic unity. This draws upon infant research and an observation of a 14-month old boy. Finally, further developments are briefly described and illustrated, whereby pre-symbolic expressions of the central archetype become symbolic and come to reflect what was for Jung, the ‘ultimate’, ‘Formation, Transformation, Eternal Mind's eternal recreation’. [ABSTRACT FROM AUTHOR]

This paper 1 explores some aspects of the narrowness of Jung's usage of the term ego and the consequences which are understood to follow there from. Jung is understood to see the ego as a surface phenomenon and, essentially, as the focal point of consciousness, not recognizing its potential to function more broadly, deeply, and unconsciously. Furthermore, although he does recognize the ego as ‘the total conscious personality’ his use of the term frequently does not reflect that definition. Whilst Jung's analysis of the narrowly functioning ego is enlightening and groundbreaking, he treats this narrow functioning as if it is characteristic of the ego itself, ascribing any ‘broad functioning’ primarily to the Self. This narrow use of the term ego, and the corresponding use of the term Self, are understood to have significant consequences for clinical practice, including leading the analyst into an over-identification with the patient and a loss of the analyst's sense of self. It is also understood to lead to difficulties dealing with more disturbed individuals, to stuck and broken down analyses, to wear and tear on the analyst and, potentially, splits between the different schools of analytical psychology. These concerns all represent difficulties with working in the transference, and Jung's own experience of this is briefly explored. [ABSTRACT FROM AUTHOR]

In 2002 the North Pacific Institute inaugurated a new seminar series on the ‘origins of depth psychology’ for incoming candidate-members. 1 This approach emphasized the historical and cultural embeddedness of analytic theory, practice and institutions. The seminar was experienced as enlightening and freeing, as well as sometimes painfully disillusioning. The overall feedback indicated that it fostered an opening of creative space for their education as analysts. This paper 2 describes the structure, and some of the rationale and process of the seminar. It includes firsthand expressions of the candidate-members' experiences. [ABSTRACT FROM AUTHOR]

This paper explores the role of imagination for the supervisor and examines the differences between the supervisor's use of creative and defensive imagination. It is suggested that reverie and imagining play a central role in supervision but that these need to be harnessed in the service of the reality principle. It is argued that the Jungian emphasis on the ego-self relationship provides a context for this process. A clinical example of work with a supervisee is described in which hidden aspects of a strong erotic transference/countertransference were revealed in the supervisor's imagining and became available for reflection. [ABSTRACT FROM AUTHOR]

Based on personal experience the following paper briefly argues that forming a supportive relationship prior to analysis is important for certain ‘borderline’ patients. Should such a relationship not be established analysis may prove destructive, despite the best of intentions. Direct expression of feeling is important here but, it is suggested, has been undervalued in the history of analysis because of fear of spontaneity. This also affects current day writing about analysis. [ABSTRACT FROM AUTHOR]

This paper considers what implications Bion's famous anecdote about ‘some patients getting better and others going on to become psycho-analysts’ might have in clinical practice. It explores key stages in the post-qualification analyses of three practitioners whose training analyses had left them qualified but restless and dissatisfied with their ongoing work. It suggests that a significant common factor in these unsatisfactory outcomes was the weakness of these analysands' egos, understood as their inability to enjoy coniunctios, and their profound fear of accessing the source of the problem. This had led to an unwitting investment in spurious super-ego driven alternatives such as professional qualification rather than face the initially bleak realization (of ‘nameless dread’) that could initiate analysis and individuation. Because of the containment and reward implicit in the training environment it is argued that training analysts—despite their experience and expertise—remain vulnerable to being recruited into an ameliorative fantasy that blocks the transference and inhibits development. [ABSTRACT FROM AUTHOR]

The article presents a commentary on the paper of Wendy Swan about the analyses of Tina Keller on the practices of analytical psychology in its pioneering days. Tina Keller analyzed both C. G. Jung and Toni Wolff's works. It also explores the role of active imagination in the analyses and how the depicted practices compare with contemporary views.

The article comments on the paper "Affect and the Therapeutic Action of Psychoanalysis," by Victor Manoel Andrade. It explores the nature of therapeutic action, particularly, the role and importance of the affective encounter in therapeutic change, and cognitive development. It establishes that emotional memory is one aspect of implicit, rather than explicit, memory.

This paper describes observations and experiences gathered whilst conducting group therapy with trainees in analytical psychology in Poland. The challenges and conflicts around language and translation reflect challenges common to analysis everywhere: accuracy of interpretation, agreements on permission to interpret and the acceptability of interpretation. The way in which archetypal patterns developed and matured suggests this approach to work with trainees may have wider application. [ABSTRACT FROM AUTHOR]

This paper is about Fordham's contribution to Jung's studies on the self. It opens with the epistemological dilemmas inherent in the subject, before moving on to an account of Fordham's research into the incompatible ways Jung used the term ‘self’. There is a description of Fordham's model, which covers his concepts of the primary self, deintegration, reintegration, self objects, self representations, and individuation in infancy. There is a section which discusses areas in which Fordham apparently diverged from Jung, including how these were reconciled by Fordham's developmental approach. These areas include the definition of the self as totality or archetype, the mind-body relationship, the ‘ultimate’, the origins of the archetypes, and the primary self, the self and the sense of self. It concludes with an extension to Fordham's outline of a resolution to Jung's incompatible definitions. This draws upon the concept of the central archetype of order and how its unfolding is evidenced towards the end of the first year of infancy. [ABSTRACT FROM AUTHOR]

This paper investigates the attempt to find a ‘bedrock’ for psychic life in the idea of unconscious phantasy. Through a detailed examination of the development of the concept of unconscious phantasy, especially in Kleinian discourse, it is argued that unconscious phantasies are inherently metaphorical and have no ‘concrete’ existence in the unconscious. The use of unconscious phantasy as metaphor enables a ‘two-way’ form of interpretation that describes sexual behaviour and fantasy in terms of object relations (interpreting ‘away from sex’, while simultaneously describing object relations in terms of the sexual body (interpreting ‘towards sex’). [ABSTRACT FROM AUTHOR]

This paper examines some difficulties inherent in the process of integration of potentially divergent theoretical positions. It is noted that there is an increasing tendency toward integration of Jungian theory with various models from psychoanalysis and other scientific disciplines. This trend can be understood as relating to the larger post-modern current operating in the scientific and cultural communities. As an element of the Zeitgeist, theory integration can proceed with a lack of critical stance on the process itself. An argument is developed on theoretical grounds for urging caution in the implementation of theory integration. The integrative process is examined using dream material from D. W. Winnicott in conjunction with his review ofMemories, Dreams, Reflections. Through this discussion, some implications are examined as to the viability of linking Jungian and developmental models. [ABSTRACT FROM AUTHOR]

Several branches of cognitive science now focus on the nature of the unconscious. This paper explores some of the findings and models from this research. By introducing formulations based on non-clinical data, the cognitive scientists—in neural linguistics, computational modelling, and neuroscience—may depart from the older psychoanalytic formulations. An understanding of unconscious neural processes is nevertheless emerging showing how synapses are modified by experience and how learning, conscious and unconscious, is due to this important aspect of brain plasticity. Freud and Jung's formulations about the unconscious psyche, representing the main tenets of depth psychology, are also based on a conception of the mind as extending beyond immediate awareness. However, their models are more hypothetical in that their data, almost exclusively, come from treatments of psychotherapy patients and their verbal accounts. So how do these two conceptions of the unconscious match, where do they differ? And how does the neural understanding in the present research support theories and practices of analytic treatments? [ABSTRACT FROM AUTHOR]

This paper focuses on the development of internal space, the evolution of psychological boundaries and the capacity for symbolization as they first arise during infancy. The concept of the psychic skin as an early form of psychological boundary is presented. The development of the psychic skin, or psychological container, is necessary for imaginal processes to function for the purpose of psychological growth and development. Infant observation material utilizing the Tavistock model and analytical material from an adolescent analysis is presented to help elucidate the theoretical concepts. [ABSTRACT FROM AUTHOR]

A feeling of chaos can accompany many real-life events over which we have little or no control, and latent developmental needs may create tension that manifests in symptoms of depression or anxiety. Particularly at critical life transitions, conflicts may arise which have no obvious solution. From an analytic perspective, recent scientific models from the area of complexity theory can prove illuminating as analogies to Jung's archetypal view of the individuation process. Throughout life, human beings, like many complex, open systems, pass from disordered phases to more complex stages of order. This paper shows how the scientific concept of self-organization can be compared with our physical and psychological developmental processes. From embryology, the model of the ‘epigenetic landscape’ (C.H. Waddington) is introduced as an analogy to Jung's individuation process, with a clinical example to illustrate these parallels. The emergent nature of behaviour and development is seen from the viewpoint of the organism as a dynamical system, and Jung's concept of the archetype viewed as an emergent property of the activity of the brain/mind. [ABSTRACT FROM AUTHOR]

Jung defined experience that takes place between therapist and patient as ‘dialectical process’, achieved through ‘constructive method’. Perspectives from attachment theory, neurobiology, cognitive science, systems thinking and infancy research confirm and extend his view of the centrality of relational process in the development of self. Interactional experiences are embedded within the history of the primary parent–infant relationship and structure within the mind implicit patterns of relating. These patterns influence capacities for managing a whole lifetime of affective relational experience within the self and with others. This paper shows how parent–infant psychotherapy seeks to intervene during the formation of disturbed relational patterns. I offer detailed micro-analysis of the moment-to-moment ‘dialectical process’ that a mother, her four-month-old infant and myself ‘constructed’ together. [ABSTRACT FROM AUTHOR]

We are living the passage from the positivistic ideal to a new cultural climate which may be called post-modernism, subjectivism or perspectivism and in which we have lost the conviction that it is possible to reach an absolute knowledge. This climate can become a strong stimulus to a dialogue and a comparison among different psychoanalytical schools and between psychoanalysis and empirical research to find some of the reference points we need in our work. In my paper I will compare self psychology and analytic psychology in order to point out several strong analogies. Firstly, they are based on the same methodological option which gathers knowledge through an empathic understanding ‘from within’. According to both Jung and Kohut the individual has within himself a psycho-biological potential, an individual pre-formed core that asks to evolve completely: the central motivation of human beings is the realization of their own individuality. This shared theoretical and epistemological ground conveys convergences in the clinical field between the two disciplines (interpretation of dreams, respect of resistance, diminishing attitude regarding sexual drives, etc.) and specifically determines an attitude of the analyst, which respects the individual process of development, which pays attention to the inner experience, and which gives importance to the analyst's and the patient's subjective experience. [ABSTRACT FROM AUTHOR]

The film American Beauty is used as a vehicle to explore difficulties in the individuation process, to look at a particular aspect of couple relationships in which mourning is avoided, and to make a general comment about the relationship between film and psychological experience. The thesis of the paper is that the individuation process is both an intra-psychic experience and an inter-psychic one which relies on relationships with external figures to enable development. The adult couple relationship is taken as one of the key areas of emotional life for the individuation process and as an area that can best show up false starts, successes, or even retreats in psychological development. Using the poetry of William Blake and the work of Michael Fordham, I show a process of anti-individuation going on in the relationship between the characters of Lester and Carolyn Burnham in the film. [ABSTRACT FROM AUTHOR]

This paper considers some of the clinical and theoretical problems contingent upon the imprecision and lack of clarity with which the word and concept 'violence' is used. A definition of violence is proposed, which separates the concept of violence from the related concept of aggression and sees the former as a particular form of the latter. This definition also proposes that violence must always have a psychological component aspect. It is contended that clarity is important clinically so that analysts can distinguish psychologically destructive from psychologically creative elements in their patients, in their own psychological functioning and in the countertransference. The phenomenon of violence is considered in the light of Fordham's model of development, in particular that violence may be viewed as a consequence of a failure to integrate normal, aggressive aspects of the personality. Violence is seen as uncontained, split-off aggression, subjected to psychological projection. It is proposed that a particular quality of the experience that is being projected is an uncontained sense of violation. The notion of 'mindless violence' is considered. [ABSTRACT FROM AUTHOR]

In this paper I try to show that inherent in healthy development are emotional experiences that are the stuff of trauma. Failure to reintegrate these experiences means that they can serve as a resonating board for difficulties in later life, adding to their traumatic impact. Focusing on global changes that occur at the end of the first year, I exemplify these developments with an infant observation and show how a six-year-old boy's failure to integrate them contributed to his experiencing a normal life event as a trauma. I then offer clinical material from the analysis of a man to demonstrate how later life events resonated with early experience associated with this period. All are linked to a complex pattern of object relations I have come across clinically, whereby feelings of grief associated with an idealized object are split off from feelings of grievance against an object experienced as persecutory because of its perceived superior status. [ABSTRACT FROM AUTHOR]

This paper delineates the transference and countertransference experiences in the analysis of a patient whose presenting symptom and main concern was his stutter. I suggest that oral-sadistic rather than anal-sadistic hostile elements may be identified in this patient's particular stutter. I focus on its significance in terms of object relationship: my patient's struggle to 'get born', to emerge as a separate other. I argue that early symbiotic fusion needs in conflict with the need to separate produce his stutter. Speech and language are seen as the vehicle for separation and the stutter as a flight from separateness back to an illusion of fusion with mother. [ABSTRACT FROM AUTHOR]

This paper attempts to discern a ground for doing depth psychological work in times of disappearance, loss and the absence of the gods. Through the poetry of Friedrich Hölderlin, and to a lesser extent, Rainer Maria Rilke, it seeks to discover the significance of fragmentation and conflagration in the manifestations of both psyche and the post-industrial landscape we inhabit. What does the 'death of god' mean for our notions of symbol and self and for the practice of psychotherapy and psychoanalysis? How do we understand our daily clinical work in the context of ruin, holocaust and despair? [ABSTRACT FROM AUTHOR]

This paper challenges an implicit assumption of analytical psychology that centred, mandalic images express psychical wholeness in an optimal fashion across cultures and eras. I suggest that liminal, bardo-like eras, such as our 'post-modern' one, constellate complex, antithetical and ec-centric images, which are process-oriented and which encompass wholeness and fragmentation, conjunction and disjunction, thus holding and expressing actual individual and collective experience. In our era, we inhabit unfolding states of wholeness, brokenness and fragmentation. Images of wholeness, emerging spontaneously from the unconscious, may reflect part or all of these contradictory realities. Examples of such antithetical Self-images are developed from the ancient midrashic traditions of the rabbis; from Jung's contemporary exposition of Pauli's 'world-clock' dream; from Kepler's discovery, at the dawn of modernity, that the planets circled the sun in ellipses rather than circles; and from a clinical illustration. [ABSTRACT FROM AUTHOR]

This paper outlines a constellation around birth in our society that is related to advanced western medicine and the way that families move around the globe. It describes a brief therapy with a three-year-old child who was diagnosed as autistic, and a mother who resorted to 'heroic' defences against the anxiety of being unsupported in a strange country. The therapist undertook to process the catastrophic experiences of the birth as expressed in the child's play and transform the accompanying monstrous fantasies into human experiences and thoughts. By providing a maternal container for both mother and child, the therapist was able to dissolve the couple's negative enmeshment and help create a space in the mother's mind in which she could process her own feelings, and thereby process and understand the child's feelings and communications. [ABSTRACT FROM AUTHOR]

This speculative paper concerns certain fundamentals of healing and psychotherapy which we mistakenly tend to take for granted. I discuss our need for the feeling of harmony, wholeness, and oneness. I call this archetypal need our 'normal autistic expectation'. When met, we experience well-being and 'healing'. If not sufficiently and reliably met, this expectation becomes an omnipotent demand ('autistic demand'). Frustration then brings about angry destructiveness, either outwardly directed or inwardly directed, with bodily changes which must be processed if bodily damage is to be minimized. Bereavement, the loss of a person necessary for one's feeling of wholeness (a 'self-object'), is an extreme and well-researched example of such damage. Our selfobjects are 'healing' when they help us to complete our sense of self. Our patients-, our profession, our colleagues, our place of work and our financial security are normally all part of our self-object structure. I give examples where patients' own needs for survival or intactness mean that they have to externalize their own hurt and anger for long periods of their therapy. This often means that the therapist's own wholeness and health are under attack, and even damaged permanently, or at least until the damage can be processed. The nature of 'processing' in this sense is therefore in need of energetic research. [ABSTRACT FROM AUTHOR]

This paper elucidates and discusses Jung's conceptions of the relation between psychology, psychotherapy and religion. [ABSTRACT FROM AUTHOR]

This paper describes a patient who appears to have a chronic dissociative personality disorder. Renewed clinical interest in dissociative disorders had arisen in North America in the 1980s, in part due to the influence of the Women's Movement which had highlighted the incidence of child sexual abuse. The early psychological observations of Janet, Freud and Jung on hysterical patients who displayed dissociative phenomena were similar to those displayed by the patient. consideration is given to theoretical understanding of the condition, taking into account the views of the earlier theorists and object-relations theory. The possibility of trauma, in particular childhood sexual abuse, as a causative factor in dissociative disorders is discussed. [ABSTRACT FROM AUTHOR]

In this paper I describe my work with a suicidal patient. The patient was a woman who failed to realize her creative potential in a much wished for and unattainable profession of teacher and transferred all her energy and desire for leadership into her family life. The slogan of her life was the pathetic phrase: 'Everything or nothing!' Her views on life differed from those of her husband who, at the age of 48, started a love affair with a 25-year-old woman. In relation to this, the patient became depressed and attempted suicide twice (by poisoning) in two years. From the Toxicology Department she was referred to the Psychiatric Department where she was treated as an out-patient. [ABSTRACT FROM AUTHOR]

This paper explores the clinical relevance of Jung's idea of the Self in pre-Oedipal and pre-individuation psychology. Incorporating data from neurobiology and recent theories of memory and narrative reconstruction, a post-modern conception of the Self is proposed akin to what Jung called a 'dream of totality'. Such a conception of the Self is distinguished from a reified structure or a deified imago, and is considered to be that aspect of psychological functioning consonant with emerging meanings, and the birth of new psychological ground. Links are made back to Flournoy, William James, and depth psychology's early interest in teleology, the occult, and the creative capacities of the psyche. Updating this mystery tradition, clinical material illustrates how narratives of the Self are present in such pre-Oedipal dynamics as dissociation and projective identification. These dynamics are understood not only as primitive defences but as reconstitutive symbolic metaphors and mythopoetic expressions of an emergent rather than a superordinate Self. [ABSTRACT FROM AUTHOR]

This paper seeks to describe some of the steps in the process of transformation from a two-dimensional to a three-dimensional inner world as experienced by a patient who had essentially used up her remaining vital resources. An important hurdle had first to be crossed when the analyst was required to demonstrate her capacity to survive with her in a two-dimensional claustrum, in a solitary confinement. Here, an oppositional defensive system had been created in which positive and negative personifications of vital but withdrawn energies ensured that she was locked within an interior world that sought to bar entry to anyone else, and where the possibility of the transformation of her self was disallowed. The patient had to accept the risk of breaching the system of self-defence before the analyst was allowed a mutual position within her interior world. A series of dreams tracks this transformation internally and in relation to the analyst. [ABSTRACT FROM AUTHOR]

In analytical psychology, ego is associated with consciousness and the masculine principle. Although the feminine principle generally characterizes the unconscious, it was not assigned a psychic structure equivalent to the ego. This paper proposes a model of the psyche where self and ego are the major modes of psychic experience. The self as the 'being' mode represents the feminine principle and functions according to primary process; the ego represents 'doing', the masculine principle and secondary process. Feminine and masculine principles are considered to be of equal significance in both men and women and are not limited to gender. Jung's concept of the self is related to the Hindu metaphysical concepts of Atman and Brahman, whose source was the older Aryan nature-oriented, pagan religion. The prominence of self in analytical psychology and its predominantly 'feminine' symbolism can be understood as Jung's reaction to the psychoanalytic emphasis on ego and to Freud's 'patriarchal' orientation. In Kabbalah, a similar development took place when the feminine principle of the Shekinah emerged in a central, redemptive role, as a mythic compensation to the overtly patriarchal Judaic religion. In the proposed model of the psyche neither ego nor self represents the psychic totality. The interplay of both psychic modes/principles constitutes the psyche and the individuation process. [ABSTRACT FROM AUTHOR]

This paper develops a theoretical and clinical approach to the self which is non-essentialist and post-modern. Briefly, it offers a framework for theorizing Self based on hermeneutics and psychological constructivism. It then develops a critique of the essentialist Jungian theory of Self in which the Self is frequently described as a human subject with views, intentions and desires of its own. With this as background, a post-modern Jungian framework for Self is advanced, with a brief clinical account of the self in analysis. [ABSTRACT FROM AUTHOR]

Presents a research paper by G. Atwood and S. Parks, presented at a workshop on "The analyst's participation in the analytic process". Vulnerability of the analyst; Reference to ideas of Donald Winnicott, Harold Searles and Jung; Metaphors for the nature of the analytic engagement.

In order to examine shadow dynamics the author explores the phenomenology and mythological associations of the 'double' or Doppelgänger. Current Jungian-inspired theories concerning relations of shadow and double are found to be limited because they do not explain (1) the process of personification of the psychic complex which gives rise to the double, (2) the immediate conditions under which doubling occurs, (3) the conditions which lead to the assignment of evil qualities to the double as shadow. The paper seeks to remedy each of the above limitations by redescribing shadow/double phenomena in terms of autonomous memory phenomena, both personal and trans-personal. [ABSTRACT FROM AUTHOR]

In this paper I discuss a patient whose shadow became his rival, or as Jung put it, 'The shadow is lived'. I describe the beginning of a process of the assimilation of shadow contents, whereby the rupture between ego and shadow can no longer be maintained. I also discuss how it is primarily through the mutual experience and analysis of archetypal images that the unconscious contents become more integrated. In my clinical illustrations I also explore the relationship between my patient's fight with his shadow and his experiences of childhood shame. I consider how fear expressed through a panic attack may open a royal door to the unconscious, and the way in which its mediation through empathy and analysis can lead to unconscious infantile contents becoming more accessible. In addition, I show how, once some of the fear had subsided, it became possible for play to enter into the analysis. [ABSTRACT FROM AUTHOR]

In this paper, I have tried to re-examine my understanding of early psychic processes and contents. This has involved comparing and contrasting the ideas of Jung, Klein, Isaacs, and Fordham, with an emphasis on the contributions of Fordham. Fordham's postulate of a primary self that deintegrates and reintegrates is a model of the mind that combines structure and dynamics, and which, moreover, helps to describe what is observed in infant observations and infant research. Infant observation has been used to illustrate these concepts, and clinical material used to show how the same concepts can be used to describe impairments to psychic development. To pursue this study I have had to construct for myself models that describe and explain. I am aware that they are just as inaccurate as they might be accurate, because they imply that there is an answer to the questions I am asking, and that there is a way of describing and explaining what 'the answer' is. 'Nature is always too strong for principle', wrote Hume (Hume 1751, p. 121), and this is particularly true of the ultimately unknowable self. [ABSTRACT FROM AUTHOR]

Presents a correspondence on issues regarding Jungian psychology. Comment on the objection of the classical idea of the self; Realization on the general antagonism of Carl Jung's paper; Criticism over the problems of Jung's work on gender issues.

Presents a paper which considers transference as paradox. Image used by the author to represent the embodiment of paradox; Goals of the analytical process; Illustration on how the traumatized psyche took flight from paradox and was forced to re-encounter paradox in the transference.

The article presents the author's views on the historical perspective of psychology. Recently the author's attention was drawn to the origins of the discipline, and in this paper he intends to focus specifically on great innovators in the discipline and show how they interact historically and reveal a coherence when approached through their clinical work. Another of the author's interests has been how our labours sometimes become defused in an undesirable way, so that we are, so to speak, giving our attention to the end branches of a tree without looking at its trunk, let alone its roots. This essay attempts to draw attention to both.

The article comments on "Symbols of Transformation in a Dream," published in the 1985 issue of the "Journal of Analytical Psychology." The paper contains fascinating and stimulating material for both the practical analyst and the student of the archetypal themes to be discerned within the imaginative products of individuals and the cultures within which they live and upon which they depend; not, of course, that it is only within imagery that archetypes may be discerned: they also lie behind emotions, thoughts, patterns of behavior, and a host of religio-philosophical and political ideologies-individual and collective.

In his paper "On Synchronicity," psychologist C.G. Jung has quoted an author who drew attention to some whimsical connections which seemed to exist between a man's name and his peculiarities or profession. The author has further intimated that the name has a compelling effect and Jung has asked himself whether these names could be meaningful coincidences. The answer is not important here. What matters is 'rebirth' played a significant part in Jung's ideology. Jung's interest in all psychological phenomena and transformations cannot be captured by a single word like 'rebirth,' which may be used in many different ways.

The article offers information on the Ⅺth international Journal of Analytical Psychology conference titled "Attachment and Intersubjectivity in the Therapeutic Relationship" held in Boston, Massachusetts in April 2013. It mentions that several psychiatrists present their paper during the event including Malcolm Slavin, Beatrice Beebe and Michael Fordham.

The article comments on the paper "The Emperor's Clothes: Some Serious Problems in Psychoanalytic Training," by Patrick Casement. It presents a criticism on the psychoanalytic training practices and a vision of a truly aware and competent psychoanalyst. It also identifies ways in which the institutional processes can be handled in the interest of the students.

The article comments on the paper "For Whom the Bell Tolls: Context, Complexity, and Compassion in Psychoanalysis," by Donna M. Orange. It attempts to reposition therapeutic attitude and technique through the lens of complexity theory. The theory includes a multitude of contexts within a hologram that includes the therapist and patient.

This article focuses on the paper 'Destructive devotion: with friends like us, does Jung need enemies?,' by Beverley Zabriskie published in the journal 'Journal of Jungian Theory and Practice.' This is Zabriskie's wake-up call to Jungians: her keynote address at IAAP Congress in Cambridge, Massachusetts. The call is a call to speak out, to voice our work, to stay true to our own language: the language of authentic clinical work and to be fluent in other tongues: languages of discourse. It is also a call to be realistic: to stay with realities of today's world and take on board current discoveries in neuroscience, molecular physics, computer technology: to move on from mire of fundamentalism and a preoccupation with Jung and his words into a multi-theory interchange and interfertilization: to create a vibrant modern animated being not a dinosaur.