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This article examines the use of the alchemical concept of "mining the salt" and applies it to contemporary Jungian analysis for working with clients who present themselves with histories of trauma that have caused depression, anxiety, addictions, and compulsions, among other issues. "Working the Salt Mines of Eros" means digging into the suffering of our lives, confronting what we have not been able to confront, and allowing its deep, meaningful transformation into new relatedness with one's true Self. Author Carol Dieckmann offers a distillation of her analytic training thesis for the C. G. Jung Institute of Colorado, focusing here on a heuristic approach, using her own visions and dreams to illuminate the "salt path" of individuation moving from suffering to wisdom. [ABSTRACT FROM AUTHOR]

Depth psychotherapists work toward supporting clients in their process of individuation, not only in moving through the tasks of development but also in gaining access to the world of internal experience, identifying the complexes that drive an individual's experience of pain and pleasure, and contacting the shadow, to shift toward a Self-oriented experience of life. To take on these grand tasks, depth psychotherapists strive toward co-creating a therapeutic experience that allows the transcendent function to occur within the course of therapy. This article arises out of questions exploring the relationship between the experience of transcendence and the transcendent function, as well as from concerns about the presentation of spiritual bypassing in clinical work. Considering a pattern common to human nature in which crisis is often followed by the desire to transcend, what is the impact of this impulse on the soul? What is the relationship between transcendence and the transcendent function? Do transcendence and the transcendent function contain each other conceptually? What happens to the soul that enters transcendence, and what is the shadow of that? Where does this shadow show up in the therapeutic process? If the shadow revealed is spiritual bypassing, does the transcendent function integrate that in a way that transcendence does not? How can depth psychotherapists support clients with integrating transcendent experiences and address spiritual bypassing? The author draws upon her clinical reflections alongside scholarship from Carl Jung, James Hillman, Thomas Moore, Jeffrey Miller, Joan Chodorow, Edward Edinger, Sherry Salman, John Welwood, and others. [ABSTRACT FROM AUTHOR]

This article explores preparation for death from a depth psychological perspective, drawing deeply on Jung's concept of individuation, and circumambulates the question of whether there is life after death. Preparing for death when one is advanced in years demands a recognition that the role of the Self has been to ultimately become a vehicle that carries us over the threshold into the afterlife. As part of this process, the unconscious attempts to present material relevant to an understanding of death via dreams and synchronistic events. In addition to relating my own dreams that are relevant to the matter, I draw upon the writings of Jung, von Franz, and Edinger, among others, to support my hypothesis. Some mythological and religious sources are also included, such as the myth of Philemon and Baucis, leading me to the conclusion that in order to be prepared for life after death, the ego must strengthen its relationship with the unconscious. [ABSTRACT FROM AUTHOR]

After the exile of God's people to Babylon, it is clear God has a traumatic stress disorder, Gellert argues, and healing is needed. The Divine Mind: Exploring the Psychological History of God's Inner Journey. Gellert himself pays homage to this dualistic problem of consciously experiencing God without simultaneously taking on the attributes of God with his discussion of the I Ein Sof i of the I Kabbalah i . T I he Divine Mind, i Michael Gellert's new book, draws one into the mind of God and holds one there for a sojourn with the gods, and then becomes an excursion into what it means to be God from God's point of view. [Extracted from the article]

Here I explore an individuation process (my own), lived through the making of The Red Admiral's Wing, a mandala emerging from an extended conversation between the Gaiascope (a physical device for fostering deep ecological experiences), the I Ching, and the Azoth mandala of the 17th century alchemist Basil Valentine. The elucidation and emergence of The Red Admiral's Wing required combining a contemplative, soulful attitude with noticing and quantifying word overlaps amongst the three interlocutors. A statistical analysis of the resulting data produced a strikingly synchronistic outcome. For me, as a scientific ecologist, Gaia, our sacred Earth, has been my guiding myth throughout my life. Given the severity of the global ecological crisis and of our almost willful collective ignorance of it, perhaps it is not surprising that Gaia reappears, as yet far too rarely, as a transcendent function of science and myth, as in this paper. This research emerged out of my five-year transformational soul work with Jungian analyst Julian David in the ancient soulfulness of Luscombe, his beautiful home in South Devon, England. In doing this work I experienced powerful integrative forces in long moments of expansion of Gaian consciousness. Frequent visits to my sacred Gaia Places under Yarner Beacon—the Beacon of the Storyteller—at our home near Schumacher College, Dartington, Devon, were essential in this process. My hope is that The Red Admiral's Wing will sweep readers along as it did me in a hugely enlivening process of psychological development that comes as a gift from Gaia—from the vast depths of the living mind of nature. [ABSTRACT FROM AUTHOR]

Psyche includes consciousness, but also the deep levels of the mind that Jung calls the collective unconscious. But Jung uses the term "psyche" instead of Penrose's "consciousness" as a description of the locus of that mysterious meeting place of inner and outer which generates our sense of meaning. "The psyche", Jung finally affirms after decades of correspondence with Pauli, "seems to belong to the microphysical world" (Jung, as cited in Lindorff, [3], p. 97). [Extracted from the article]

This essay recounts the author's experience of growing up in a traditional Pakistani home, centered around a patriarchal culture in which men are the protectors and providers of the home and women are the caretakers. The reader is taken on a journey in which the writer moves to the United States, undergoes a drastic individuation process, and finds herself in a relationship with someone who embodies the shadow elements of the Dark Mother archetype. This relationship is crippling in many respects, and yet the writer triumphs by learning how to cook for herself—the alchemy of this act ultimately helps heal and nurture her soul as she finds her way back to Self. [ABSTRACT FROM AUTHOR]

Research is just that—looking back over and over again at material through fresh eyes. In preparing for a workshop, I was drawn once more to the ancient Sumerian myth of Inanna, especially her descent into the underworld where she is murdered and her skin flayed. This archetypal story represents an important dynamic in the individuation process that involves persona and shadow. The Egyptian myth of Osiris, God of the dead and regeneration, also shows how consciousness is processed in the making of an individuated personality. Osiris is not flayed but meets his demise by being killed and dismembered. Viewed through an alchemical lens, these myths portray two operations, solve et coagula (dissolution and reconstitution), that play a critical role in the individuation process. These processes go into the making of the One Thing, a term used by alchemists to symbolize the Philosopher's Stone, and by Jungians to describe the individuated self. [ABSTRACT FROM AUTHOR]

Both Jalal al-din Rumi and Carl Gustav Jung explored the brilliance of sacred transformation, and how changes and growth happen in order to touch God's essence and reach individuation. This study compares ideas of transformation in these two observers of human nature. We explore the emphasis on the sacred and intuitive perceptions of Rumi alongside the categorical ideas of Jung, writing 700 years later. Both delved into the deepest layers of human nature, with a focus on how conceptions of the core of "self" could bring a sense of inner illumination toward either union with God (Rumi) or individuation (Jung). [ABSTRACT FROM AUTHOR]

Like a Zen koan, contemplating the question "Who am I?" is a lifelong journey of self-discovery that moves us forward along the path of individuation. In this paper, I considered the nature of my identity and explore the characteristics and attitudes that manifested through my family legacy for generations. My great-great-grandmother, Matilda Joslyn Gage, was an early suffragist and dedicated freedom fighter, and her daughter married L. Frank Baum, the author of The Wonderful Wizard of Oz. My family ancestry includes several individuals who have separated from the collective to express their individuality and make unique contributions to society. With the given name Dorothy, I have felt blessed and burdened in the shadow of these noteworthy individuals. This paper explores the genetic, epigenetic, and psychological fabric of my family lineage, and identifies inherited traits that suggest a generational transmission of resiliency, wisdom, and individuality. This exploration has led me to consider the possibility of "generational individuation," a continuity of related individuals responding in unique ways to impersonal karma that manifests through family legacies and completes the unfinished business of previous generations. Considering the complexity of these ancestral relationships has enriched an understanding of who I am, exposed previously unexplored shadow material, and contributed to a deeper sense of meaning and purpose. [ABSTRACT FROM AUTHOR]

"Sing Yourself Home" is an archetypal adventure through dreams and song. It outlines the heroine's journey and the individuation process through a woman's unique encounter with her own undiscovered musical essence. By following archetypal figures such as the inner child, critic, and perfectionist that came to her through dream and song, she was able to sing her fragmented self into wholeness and heal her inner family. She discovered that singing and songwriting brought her into deep self-love that allowed her to see how she is not only good enough, but that she has a sense of belonging in her own heart and with the world. [ABSTRACT FROM AUTHOR]

When I contemplate the atrocities of the unprovoked Russian invasion of Ukraine, I hear the spirits of my paternal grandparents, Clara and Leo, who fled Odessa in 1905 because of pogroms against the Jews. As I pondered this I suddenly felt a longing to talk to Robin Robertson, who was my friend and mentor on the I Psychological Perspectives i board for decades, whom we lost to Covid early in the pandemic. "Cooking", the theme for this issue, is as familiar as our own kitchen and as mysterious as witchcraft or alchemy. McCarthy bullied and shouted denunciations at witnesses, creating an atmosphere of paranoia and suspicion in America. [Extracted from the article]

Jung traveled to Ravenna twice. When that was, and exactly with whom has been debated. This article retraces those travels, their timing and context, and the impact the city's late antique monuments had on Jung. While Galla Placidia and her mausoleum occupied center stage at the time of his first journey and left deep traces in The Red Book, the Baptistery of the Orthodox attracted Jung's attention during his second visit. As he subsequently recalled on various occasions, and most famously in Memories, Dreams, Reflections, whilst inside the Baptistery he had the vision of "four great mosaic frescoes of incredible beauty," which turned out to be nonexistent. Up until today, Jung's vision has remained unexplained, but a careful assessment of the Baptistery's interior layout makes it possible to identify beyond any doubt the outer source of Jung's inner images. Furthermore, this article inscribes Jung's landmark Ravenna vision within the larger context of his understanding of visioning—the "art of seeing"—as his pathway to individuation and inner rebirth. [ABSTRACT FROM AUTHOR]

And this very scenario also threatens Moss: after God would have used Moss to destroy Stella, he would pour out the cup of wrath on him, on Moss. "Listen, Amy ...", Moss was speaking directly to me [the narrator], "if anyone tells you this story, maybe it will be my friend here, who went looking for my manuscript with me, the manuscript I wrote for you..." Moss stared at me, his eyes never wavering from my face. Right at the beginning of the story we encounter the archetypal motif of the lost daughter; at the crack of dawn, Moss asks the narrator to look for his daughter in the street fronting the "Starlite" apartment complex - Moss does so in the belief that Amy has rung his doorbell. Patrick Roth's Moss, however, is not an archetype in the sense of a classical hero; rather, the archetype is represented in Moss. [Extracted from the article]

Rey is the continuation of the suggestion made by Luke at the end of I The Return of the Jedi i that Leia had the same abilities as a Jedi that Luke had demonstrated. When George Lucas released his first I Star Wars i movie, I Episode IV - A New Hope i in 1977 (Lucas, [10]), he opened a whole new cinematic world for millions of people. Like Luke near the end of the previous film, Leia is able to use her connection to the Force to reach her son Ben when he battles Rey during her search for the Sith wayfinder. Finally, in I The Rise of Skywalker, i Finn lands with Rey and the others on the moon in the Endor system where the Death Star, in which Luke had confronted Palpatine in the original trilogy, had crashed. [Extracted from the article]

This interview addresses the need to bring back into view the archetypal background in the life of the individual. German-American writer Patrick Roth explains that our seemingly trivial and thus meaningless quotidian life is imbued with mythic dimensions that we commonly overlook. Roth?s most recent book, Starlite Terrace, set in the city of movies, Los Angeles, confronts the spiritually depleted world of today with the mysteriously deep imagery of dreams. It demonstrates how numinous forces are at work in the lives of individuals, which trace a hidden pattern providing coherence and orientation. The conversation revolves around the bringing together of opposites as a central task for the modern individual. A new relationship to the feminine principle, feeling, would be helpful in this context. Patrick Roth lets us know what he has learned from depth psychology—both for his personal individuation process and for his work as a writer. He vividly explains what the objective psyche means to him. With his background as a filmmaker, it is no coincidence that classic Hollywood cinema finds its way into his storytelling, as well as images from his own archetypal dreams. And thus every book Patrick Roth works on becomes a vessel for his own consciousness raising. [ABSTRACT FROM AUTHOR]

In his Zarathustra seminars, Jung described Nietzsche's ring of eternal recurrence as an individuation symbol that denoted "the absolute completeness of the self" (Jung, 1989, p. 1044). Nietzsche conceived this idea in a moment of visionary experience "6,000 feet beyond man and time" (Nietzsche, 1888/1979, p. 100). Such experiences activate extraordinary synchronistic events. This essay opens up the intriguing question of the relationship between Nietzsche's thought of eternal recurrence and Jung's thought of synchronicity. While I was working on the first draft, I took a break, switched on the TV, and the image of the angelic Little Richard in performance appeared on the screen—a moment of Dionysian synchronicity! [ABSTRACT FROM AUTHOR]

Speaking of the I unus mundus - i the Latin expression for I one world - i is a way of drawing attention to the depths and the paradoxical possibility of reaching a state of unity through periods of opposition. Jung briefly mentioned the I unus mundus i in a letter written in May 1952 to Nobel Laureate in physics Wolfgang Pauli (Jung & Pauli, [6], p. 83), then more explicitly in another letter of October 1953 (pp. 128-129). The first reference of this alchemical conception in Jung's publications is found in the final chapters of I Mysterium Coniunctionis i (Jung, [3]), published in 1955 and 1956. (Jung, [3], p. xiii) I Mysterium Coniunctionis i was not Jung's last book, but it stands as his psychological testament. [Extracted from the article]

People need look only in their closets to find joy, asserts Japanese organizing consultant Marie Kondo. Followers worldwide rely on her method of household tidying to transform their cluttered spaces into refuges of serenity. Here, writer Jory Kahn uses C. G. Jung's typology to explore Kondo's approach as a powerful tool on the path to individuation. The key, Kahn says of Kondo's method, is to invoke Eros—the Greek god of love representing the creative impulse—to decide which possessions to keep and which to discard. Westerners often suspect the feeling function is too unpredictable, too wild, and trust the thinking function instead. Even though she does not name it as such, the feeling function is precisely what Kondo recommends. Keeping the treasured and trashing the rest can help one develop a happier, more conscious relationship with one's things and, ultimately, one's Self. Kahn observes that Kondo, a former Shinto shrine maiden, views everything as having a spirit. Greeting possessions accordingly animates even inanimate objects. Disengaging the thinking function in favor of the feeling function can be a transformative experience. [ABSTRACT FROM AUTHOR]

Later in his life, Carl Gustav Jung became increasingly interested in the alchemical process as a symbolic representation of the individuation journey. By focusing on the stages of the nigredo and the albedo, this paper expands upon the importance of these steps in the psychological process of individuation. Jung (1970a) wrote that individuation "gathers the world to oneself" rather than shutting one out from the world (p. 136). This is an aspect of the journey toward wholeness that is especially relevant in our current era of climate crisis. By exploring the nigredo and the albedo deeply, we can begin to see the many shades of blue that lie underneath. These blues, and the idea of feeling blue, offer a pathway to empathy and understanding through our shared grief. With a careful examination of The Red Book: Liber Novus (Jung, 2009), after a time of traumatic ambiguous loss, and amplified with the images of ice in our warming world, this paper takes a paradoxical journey. From the blues of the Arctic ice to the bright red of Liber Novus, this black and white path becomes illuminated with a variety of colors. This expanded, empathetic view of the complex image of ice brings with it the gift of the rubedo, a renewed hope born out of death, grief, and chaos. [ABSTRACT FROM AUTHOR]

The Corona pandemic has brought the entire world face-to-face with the unknown. The world we knew is gone, and the new world has yet to reveal itself. Jung's psychology is primarily a psychology of the unconscious, or the unknown, and it therefore holds out great possibilities for meaning as we all confront this pandemic and its effects on the world. Jung's individuation process, a process of facing and gradually building relationships with the many archetypal forces in the unconscious, holds out hope for the individual, and thereby the world, to find purpose and vitality in the midst of this crisis. [ABSTRACT FROM AUTHOR]

Relationships, may they be short or long-lasting ones, represent an extremely precious field in which we can observe the emergence of unconscious material. Parental complexes, attachment styles, unresolved transgenerational issues, and even collective norms can all be observed within this dynamic, psychoactive realm. This article will attempt to identify some of the developmental phases of the couple relationship, and discuss how the emergence of the Hetairos/Hetaira attitude can deepen the process of self–knowledge and transformation that Jung called individuation. [ABSTRACT FROM AUTHOR]

Considered as one aspect of the task of individuation, acknowledging the impermanence of life is recognized as a pivotal component of an individual's conscious relationship with a transcendent meaning. The death of a loved one brings the painful finality of physical life into sharp focus; the emotionally shattering ordeals of grief follow the mythological motif of the night sea journey, where the ego is confronted by the archetypal elements of the collective unconscious. The magnitude of the author's suffering in grieving multiple losses possessed a numinous quality, and it is his hope that the exploration of the vast territory of grief and mourning in this article may be of help to those who seek the soulful path in life. [ABSTRACT FROM AUTHOR]

The relationship between love and hatred is evident in Greek epic and myth, Greek philosophy, and in Jungian theory. This article examines the cement of hatred in light of the 2016 election of Donald Trump. It briefly discusses Andrew Samuel's "action ethos" as a Jungian political response; Jung's thoughts on emotion, conflict, and consciousness as they pertain to individuation; and the notion of the cultural complex developed by Singer and Kimbles. This framework is deepened with a short meditation on mythic Chaos and its close relationship with Eros as a generative, formative, and connecting principle. The last half of the article reaches across a disciplinary boundary to employ three principles of complexity science to understand Trump's election and the world it has shaped: unpredictability, bifurcation, and autopoeisis. How might complexity theory help us to think differently about the eros of hatred in chaotic times, and what political actions might these thoughts inspire? [ABSTRACT FROM AUTHOR]

C. G. Jung describes the power of the unconscious on our conscious actions. The unconscious is a concept that is difficult for the conscious mind to understand. This article describes an experience that demonstrates the direct influence of unconscious material in the form of dreams throughout the process of individuation. Influenced by Emerson's essay, "Self-Reliance," and Jung's theory of the shadow archetype, I trusted my intuition about the nature of spirit. That decision guided me to transcendent information garnered through a series of dreams. Two frequently recurring dreams of frustration and anxiety transformed into positive unconscious attitudes that had a direct effect on conscious actions. Confronting old information in my mind, I have been gifted with confidence to accept my self-reliance and the reality of mystery. [ABSTRACT FROM AUTHOR]

The most vital urge in every being, the urge to self-realize, is the motivating force behind the individuation process. With the internal compass of our very nature set toward self-realization, the thrust to become who and what we are derives its power from the instincts. On taking up the study of alchemy, Jung realized his long-held desire to find a body of work expressive of the psychological processes involved in the overarching process of individuation. Here, Jung saw the individual's opus in the individuation process mirrored in the opus of the alchemical procedure. Like alchemical images, poetry can also shed light on individuation. Poetry's languages of symbol, imagery, and feeling are able to bring the concept of individuation vibrantly to life, adding nuance and conveying the numinous energy associated with an individuating experience. In this presentation, I entrust to poetry—one poem by D. H. Lawrence and several of my own—the task of bringing individuation and its underlying alchemical processes to life. [ABSTRACT FROM AUTHOR]

In Part I, this article traces the history of how Jung came to his realization that alchemy was a precursor for his concept of individuation. This includes his key dream of 1926, which he only slowly understood; a Short History of Alchemy; and how Jung was finally able to Bring Order out of Chaos. Part II examines the key elements of Jung's great late work,Mysterium Coniunctionis. This includes the Conjunction of Opposites; Personification of Opposites; Nature of the Conjunction; the Alchemical Creation Myth; and an amplification of each of The Three Unions: (1) theunio mentalis, or mental union; (2) the union of the mind with the body; and (3) the union of the mind and body with theunus mundus, or unitary reality. [ABSTRACT FROM PUBLISHER]

C. G. Jung defined individuation as the process of differentiation from the general collective psychology—from the norms and the values of the society in which the individual is immersed. Accordingly, individuation occurs in relation to the culture of the time and the zeitgeist. During the second half of life, the process, according to Jung, takes the shape of a lifetime dynamic dialogue between the ego and the unconscious contents, aiming to reach psychic completeness. One of the participants in this dialogue is the ego, and since the ego necessarily develops inside a culture, this part of the individuation process also occurs in relation to the culture of the time. We are now fully immersed in post-modernity, and the zeitgeist is represented by the society of technology. In relation to this totally new scenario, do we still deal with the same individuation process described by Jung? How many of our patients confront themselves with the Self and its symbols, stepping toward some kind of psychic totality? This article hints at different forms of individuation reflective of our post-modern technologically dominated times, and it touches upon the concept of the end of meaning and the “death of God.” Considering this epochal passage, we might be compelled to outline a further form of individuation: that of a conscious revolt of the ego toward its basic ingredients (will to power, primary narcissism, and need of identity) and toward the old image of the Self, so similar to that God that should be dead. [ABSTRACT FROM PUBLISHER]

“Coyote Kills the Giant” is an American Indian tale of the Flathead or Salish-Kootenai tribe of the northwest plateau areas of Montana, Idaho, and Western Washington. This story functions as a teaching tale, and it caught my imagination as a lens through which we can view our dreaming selves. I use this tale as an analogue to a dream, applying Jung's four stages of individuation to investigate a dream as a way to introduce how complexes hijack us. [ABSTRACT FROM PUBLISHER]

I In the middle of the journey of our life, i I I came to myself in a dark wood i I where the straight way was lost. i I -Dante Alighieri, 1932, canto 1 i I rode so slowly as I Came to my trails (or so I thought they were) But now surrounded by Fences, pavements, sidewalks. The flare of nostril gone His head down We both exhaled a deep grief Full of longing for what had been. My horse and I sat confounded At this spot where progress had stolen a sunlit path Full of unknown twists and turns And never-ending adventure. [Extracted from the article]

How does beauty contribute to the process of individuation? C. G. Jung's articulation of the value of aesthetic expression for psychological development emerged from his personal engagement with the psychological turmoil he suffered when his intimate friendship with Sigmund Freud was severed. He learned to work with and integrate his experiences by giving them creative form. But for Jung, in the progression toward wholeness, beauty is only beneficial to the extent that it aptly captures an inner experience, so that its meaning can then be discerned and morally engaged. Such meaning and moral engagement subordinate and supersede concerns for beauty. In contrast, this article proposes that beauty is essential to the entire process of individuation. By returning to the origins of Western conceptions of truth, goodness, and beauty in the thought of Plato, concerns for truth (meaning) and goodness (morality) are shown to engage the intellect and will respectively, but only beauty moves the heart by awakening love. When beauty is relegated away, so is love. Wholeness then lacks heart and is left incomplete. Beauty completes wholeness. And ultimately, from Plato's perspective, wholeness itself is a form of beauty. So when coupled with Jung's conception of individuation as a process of becoming whole, psychological development can be seen as a process of becoming beautiful. In the end, based on factors related to his estrangement from Freud, Jung may have resisted giving greater prominence to beauty as a way to keep their perspectives distinct. [ABSTRACT FROM PUBLISHER]

This article describes the physical challenges of the residents at a nursing home and the art therapy experiences that became catalysts for individuation. The process of making art provided a nonverbal means for these individuals to communicate the profound and hidden feelings of a lifetime. One woman's story, “TheDjobbeh,” is highlighted to demonstrate how the work with clay and her associations to it enabled her to get in touch with traumatic memories that had been held close for decades. In the second half of this article is a description of meetings with two elder artists. What was intended to be a single meeting with the centenarian, an award-winning artist for many years, but now unable to work because of failing eyesight, became on ongoing weekly meeting that included many expressive art forms: dance/movement, poetry, art, performance art, active imagination, amplification, personal narrative, and attention to the numinous. [ABSTRACT FROM PUBLISHER]

This paper strongly affirms the idea that the processes of psychic development and becoming (the “arc of the soul through time”) can unfold over an entire lifespan.  While the physical body inevitably declines, the soul's progress (the individuation process), despite a persistent cultural prejudice to the contrary, can continue with a constantly renewed invitation to discover new experiences of “rebirth” and renewal.  The paper includes literary and psychological insights to enlarge upon this theme and adds some clinical examples of critical change occurring late in life. [ABSTRACT FROM PUBLISHER]

In this article the author shares plainly stated wisdom drawn from a range of sources that include children, historians, philosophers, and C. G. Jung. The article, shaped by her work as an analytical astrologer, reminds us that the planet Saturn rules the process of aging and in mythology is the archetype for wisdom. She gives an overview of the transit of the horoscope and the hallmarks of each stage and how they relate to individuation. One conclusion she draws, based partly on Jung's advice, is “What really matters is not what happens to us, but how we react to it.” She reminds us of Jung's comment that the most valuable period in life is old age. [ABSTRACT FROM PUBLISHER]

Stories are said to be the portico of transcendental values and the bundle in which sacred wisdom is wrapped. Whether comic, cosmic, or mythic, a story, just as a dream, can revitalize one's inspiration for life, strengthen resilience, spark creativity, and transform the stature of the soul. Just as dreams do, stories can effectively enhance the therapy process. My experience with storytelling in therapy has shown that for souls burdened with the residue of exaggerated encounters with life, stories can be like a compass, providing an azimuth that can deliver one from the grip of adversity to the renewal of hope. This article presents the fable of “Traveling Man and the Man Beneath the Tree” to illustrate the equifinality of storytelling and dreams as catalysts in fostering the spirit of individuation. [ABSTRACT FROM AUTHOR]

An introduction is presented which discusses various articles within the issue on topics including ancestral connections, effect of the Holocaust on children of the Holocaust survivors, and individuation process.

This article explores the phenomenon of fundamentalism as it arises in various forms. In attempting to capture universal truth, fundamentalism seeks a principle that existed prior to present time, is greater than any individual, and is absolute, thus creating a field in which the accepted principle is arbitrarily separated from the psychological processes that hold it and carry it forward. The certainty that a belief is an a priori truth creates a safe container that can assist and/or stultify individuation and the collective advancement of knowledge and understanding. [ABSTRACT FROM AUTHOR]

The article discusses the art in Jungian analysis, a method of psychotherapy which attempts to establish an effective relation between the ego and the unconscious to facilitate the transformation of the psyche. The author states that creative expression is the prime result and the proof that individuation is working. He adds that conformity and atrophy of the imagination are among the afflictions of the society where there are no dreams, surging desires and laughter.

A correction to the article “Buzzinda: Walking through an Architectural Metaphor of the Jungian Individuation Process" written by Luca Pasquarelli and Chiara A. Ripamonti that was published in the Volume 59, Issue 3 is presented.

The article discusses various reports published within the issue, including one by Ronald T. Curran on Kali, Individuation and the Primordial Unconsciousness and another by Julia Jewett on what is like to find one's true home.