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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]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The question of whether tele‐analysis is an acceptable way of conducting analysis has been discussed since it has become available. Merchant (2016) and others concluded that 'the essentials of a genuine analytic process are not necessarily precluded' (p. 1). In this paper, the author goes a step further and examines potential advantages of tele‐analysis. There may be benefits for patients with a history of physical or sexual abuse who value the distance. The potential for a 'safe place' for work with erotic transference is also examined. In a further section the author is interested in allowing the analyst the freedom to practise in an authentic way, congruent with their personality. Also explored is the concept of the interactive field including the technological medium, which is subject to synchronistic events. Finally, the author gives examples of a deep connection between patient and analyst which came about despite the physical distance. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Monogamy was considered to be the most common mating system in birds. However, molecular techniques revealed numerous cases of extra-pair fertilisations (EPFs) in most bird species as well as multiple partners during breeding season. In this study, we examined the population of the Common Kingfisher Alcedo atthis breeding along the Danube River system in Slovakia during three consecutive breeding seasons (2016-2018). We analysed 618 individuals – 70 adults and 548 nestlings from 87 broods. Overall, six nestlings (1.09%) from three different broods (3.45%) were fathered by other than the pair male. None of the nestlings had a mother other than the pair female. Besides that, we detected two simultaneously polygamous males (5.13%). In seven cases (9.72%) we revealed mate change between different broods: female change in three cases (4.17%) and male change in four cases (5.55%). The occurrence of extra-pair nestlings as well as polygamy was not associated with the synchronicity of breeding attempts at the beginning of the season, while the type of mating strategy seems to be associated with nest density. At the same time, male body condition was unrelated to the type of mating strategy in which he was engaged. Conversely, polygamous males had higher genetic diversity (observed heterozygosity) than monogamous ones. No difference in genetic diversity was found between monogamous and polygamous females. There was no difference in breeding success before and after the change of partner. In addition, polygamous individuals did not have more young than monogamous birds, suggesting that having more than one partner does not ensure greater breeding productivity. This is probably why polygamy remains a minority strategy in the Common Kingfisher.—Cepková, M., Melišková, M. & Rubáčová, L. (2023). Low extra-pair paternity and polygamy in the Common Kingfisher Alcedo atthis. Ardeola, 70: 41-58. La monogamia es considerada el sistema de apareamiento común en las aves. Sin embargo, análisis moleculares han revelado que, en la mayoría de las aves, pueden ocurrir casos de emparejamientos extrapareja, así como de intercambios de parejas durante o entre las temporadas de reproducción. En este estudio nos centramos en una población de martín pescador común localizada en el río Danubio (Eslovaquia) durante tres temporadas consecutivas de reproducción (2016-2018), analizando un total de 648 individuos correspondientes a 71 adultos y 577 polluelos de 92 nidadas. Los análisis mostraron que seis pollos (1,04%) de tres crías diferentes (3,26%) tenían un padre diferente, aunque ninguno de ellos tuvo una madre distinta. Además, detectamos dos machos polígamos simultáneamente (5,13%). Mientras que un macho se apareó con dos hembras, otro tuvo cuatro parejas. En siete casos (9,6%) encontramos evidencias de intercambio de pareja entre distintas crías, de las que en tres ocasiones (4,11%) se intercambiaron hembras y cuatro veces (5,48%) machos. En general, estos resultados indican que el martín pescador común es una especie social, genéticamente monógama, con una rara ocurrencia de pollos procedentes de emparejamientos extrapareja y poligamia, y en ningún caso procedentes de parasitismo de nido intraespecífico. Este sistema de emparejamiento viene en parte apoyado por el hecho de que, en esta especie, el cuidado parental es llevado a cabo tanto por parte de la hembra como del macho durante un período de reproducción generalmente extenso.—Cepková, M., Melišková, M. y Rubáčová, L. (2023). Baja paternidad extrapareja y poligamia en el martín pescador común Alcedo atthis. Ardeola, 70: 41-58. [ABSTRACT FROM AUTHOR]

Copyright of Revista Electrónica de Psicología Iztacala is the property of Facultad de Estudios Superiores Iztacala and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

It is fundamental for analytical psychology to understand images symbolically. However, Jung was aware of the non-symbolic and direct appearance of image in synchronistic visions and dreams. Therefore, there are two aspects of the non-symbolic: literal and synchronistic. Firstly, the pathology of the non-symbolic was explored in psychosomatic syndromes, trauma, borderline syndromes and autism spectrum disorder (ASD). Then the historical and cultural considerations show that dreams were shared and understood directly and non-symbolically in Japanese medieval times. Historically, the symbolic aspect emerged through the loss of this directness and is characteristic for the modern, western, and adult consciousness. However, the increasing prevalence of ASD and ambiguity between reality and virtual reality show that the contemporary world is again dominated by directness and the non-symbolic, which can be called 'postmodern consciousness'. [ABSTRACT FROM AUTHOR]

The present work aims to present ideas about the notion of 'Mystery', based on the contributions of various thinkers from different areas of knowledge. It will focus especially on the experience itself, that is, on the human possibility of generating the mystical experience and conceptualizing the dimension from contact with it. Concepts such as 'Homo Mysticus' (Erich Neumann), 'Numinous' (Rudolf Otto), 'Synchronicity' and 'Self' (Carl G. Jung) will be developed, approaching them from a psychological perspective. A distinction between two different categories of contact is proposed in the article: violent experiences and subtle experiences. The referential framework of analytical psychology enables the possibility of a transcendent and immaterial realm creatively linked to psychic reality, as well as an attempt to understand it. The conceptualization of the symbolic from the Jungian worldview allows us to understand the experience of Mystery from a psychological point of view in relation to the surrounding world. The idea is even raised that the ultimate (and implicit) purpose of the analysis is the manifestation of Mystery, a general name that could encompass the different phenomenological experiences. Is it possible that such experiences occur in the cultural circumstances of the present? What place does Mystery occupy in these times? What forms could it take? By observing dreams, imaginations and synchronicities, experiences of the mysterious will be explored in the context of contemporary Jungian analysis. [ABSTRACT FROM AUTHOR]

The Yijing (Book of Changes) occupied a very significant position in C.G. Jung's mind, which was closely related to Richard Wilhelm's active recommendation and introduction of the Yijing wisdom. Inspired by the Yijing, Jung set forth the 'principle of synchronicity', by which scholars tend to discuss the relationship between Yijing and Jungian psychology. In fact, Jungian analytical psychology conceives in-depth onto-cosmological connotations corresponding to the philosophy of the Yijing. The terms invented or employed by Jung such as 'archetype', 'Self', 'individuation', 'mandala,' 'anima and animus', 'persona and shadow' are interrelated with the connotations of Taiji (Supreme Ultimate) (○) and liang yi (two-mode) () in the Yijing philosophy. A comparative study of the two disciplines can help us gain a more comprehensive and deeper understanding of both, and further improve the exchanges of Eastern and Western cultures. [ABSTRACT FROM AUTHOR]

Durante la organización del XIV Congreso de Antropología celebrado en Valencia en septiembre de 2017, bajo el lema Antropologías en transformación: sentidos, compromisos y utopías, los miembros del comité organizador dudábamos de cuál podría ser el tópico de la conferencia de clausura y qué insigne personalidad de nuestro campo podría ocupar ese lugar privilegiado. Como no teníamos a nadie en cartel ni tampoco osábamos importunar a algún/a colega con tamaña empresa emprendimos la tarea de crear un personaje ad hoc que reuniera el suficiente atractivo en una ocasión tan connotada. En seguida vimos que la idea ofrecía una oportunidad incomparable para reflexionar de forma crítica sobre la academia y el ejercicio de la antropología. Fue así como nació Vicent Artur, doctor en antropología y especialista en universales culturales, emigrado originario y nativo itinerante, universalmente valenciano-malauí y localmente ciudadano del mundo. La ubicación de su nave anclada no fue nada fácil, y la decisión de situarla junto a las aguas del lago Malaui fue con la intención de encontrar un lugar real en el simulacro del mapa, aunque no lo suficientemente rastreable para el común de los académicos, debido a la remota e ignota universidad que se le suponía. Dudamos por las posibles implicaciones etnocéntricas o racistas del invento, pero finalmente optamos por seguir con el plan, ya que nuestro antropólogo era en realidad un malauí de corazón que luchaba allí por su causa académico-profesional como lo podía haber hecho en el centro del imperio. Las ideas que rondan por la conferencia hacen referencia a algunas de las cuestiones de nuestro zeigeist antropológico, como el peso relativo de las discusiones teóricas en el trabajo de campo o el compromiso que adquiere el etnógrafo con lo que considera que son sus causas emancipadoras, que por algo era el lema del congreso. Esperamos que sepan disculpar al profesor Belda si por alguna de aquellas les inoportuna con su tono pseudoprovocador. Si así fuera lo mejor quizás sería tomar nota de las cosas que nos perturban para saber dónde están colocados esos espejos de nuestra alma antropológica.

In this paper I attempt to show how deep engagement, which is gradually developed within the relational container, can facilitate access to the psychoid dimension of the unconscious characterized by a quality of interconnectedness. The resulting synchronistic experiences can support and strengthen this container as well as having profound re-connecting impact on the people involved. With this in mind, I suggest that openness to this dimension can be very important in working with the issues of loss, abandonment, aloneness and mistrust in human connections - the symbolic domain of the orphan. Although none of the patients I describe in this paper were actual orphans, symbolically the orphan theme featured significantly in their processes, in that early relational trauma left them feeling profoundly alone and unable to trust human contact. For this reason, the most important yet difficult challenge of the work was to help them restore their sense of connectedness to themselves and to others. I consider the role of attunement and reverie as the basis for facilitating this openness and propose that such openness can be seen as a feature of the analytic attitude in its own right and that it constitutes a unique contribution of the Jungian approach to working with early trauma. [ABSTRACT FROM AUTHOR]

Copyright of ANIAV: Revista de Investigación en Artes Visuales is the property of Universidad Politecnica de Valencia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

It is usually thought that synchronicity, characterised as 'meaningful coincidence', is therefore understandable in relation to the concept of 'meaning'. I will explore the largely unhelpful symbiotic relationship between 'coincidence' and 'meaning' by comparing synchronicity with synchoricity - coincidence in space rather than time. These two concepts are often mixed together and I will attempt to describe a 'pure' synchronicity in order to sharpen our sense of how meaning is felt to arise from coincidence. It will then be suggested that the standard concept of synchronicity is mostly psychologically irrelevant and, when adjusted to remove elements which are explained quite naturally by evolutionary theory, we are left with a concept which has implications both for the metaphysical foundations of Analytical Psychology and the individualistic emphasis one commonly finds in the field. [ABSTRACT FROM AUTHOR]

Our traditional Western worldview is often unconsciously based on a polarized, dichotomous perspective. However, many of Jung's ideas hint at a deep interrelation between opposites, such as inside and outside, which are, as the principle of synchronicity shows, rooted in a conceptualization of psyche and matter conceived as intertwined. Another pair of philosophical concepts, traditionally considered as opposites, needs further investigation: that between imagination and reality. If we are lucky in our daily practice as analysts, we can use imagination as a powerful tool to help people discover themselves as individuals and to get in deeper, more lively and responsible touch with reality. This paper explores the difference that Jung outlined between 'active imagination' and 'passive fantasies', and the transformative power of taking an active part in what imaginatively happens - he called it 'active participation' - rather than being passively overwhelmed by invasive fantasies. It is argued that it makes a great difference whether we become the actors and not just the spectators of our lives, and this is linked with the core of the individuation process in which, if individuals discover their particular place and meaning in the universe, they can live an 'active life', playing a heartfelt and responsible role in the collective world to which they belong. These ideas are at the heart of Jung's work, and they represent one of the roots of Jungian social activism. [ABSTRACT FROM AUTHOR]

In this paper the 'analyst as a citizen in the world' is understood as the analyst interconnecting and harmonising with his or her environment, including not only society, but also nature and the universe. In this sense, Buddhism teaches the Oneness of Life and its Environment, and links are made between Mahayana Buddhism and Jung's understanding of the Self and individuation. The Logic of Lemma in the Flower Ornament Sutra indicates that all phenomena in the world can merge with each other without losing individuality; ten stages are described from the Lotus Sutra and links are made with the development in respect to the ego; Kenji Miyazawa and his work are given as examples to illustrate this. Causality and synchronicity are explored in terms of the interaction between the individual and the environment, and three examples are given where sometimes individual, egoic, causality is more of a feature and sometimes synchronicity has a greater prominence. The paper ends with an examination of tree drawings, made over a period of 50 years by junior high school students, which indicates the way that these individuals have portrayed themselves and their relation to their environment. [ABSTRACT FROM AUTHOR]

The work framework is about the phenomena of sincronicity in the nonverbal communication and, concretely, about the use of focusing like an instrument to penetrate totally in the subjective world of the other and to increase the empathy in a therapeutic relationship and in the group facilitation. It’s about to look for confluent ways between the contributions of Rogers and Gendlin, that can serve us to make the therapists and facilitators training more accurately in their capacity of global comprehension that it makes possible to be abble to be present with greater intensity and to contemplate what is occurring within the framework of its relationship with the client and the group. From these phenomena of sincronicity or corporal empathy in the intrapersonal communication process it is possible to be experiencing, in my own body, the felt sense of the other and, at the same time, to be able to not being identified to me with this inner experience - also corporally felt - puting it «to a side», and to experience the recognition of which it comprises of my own experiencial process and the experiencial process of the other person. This form to practice the empathy, constitutes an enormous potential in therapist relationship and to facilitate groups.

This paper opens with a personal introduction to the topic of syncretism within the context of a comparison of enlightenment associated with Eastern religious traditions and individuation as experienced through Jungian analysis. A brief exploration of the recent scholarly revival of interest in syncretism follows. Some close parallels with Jungian theory are highlighted, especially in the work of Timothy Light. Applications to the syncretic trends in Tang culture along the Silk Road(s) suggest deeper patterns of interconnectedness lie at the heart of these trends. A complex systems view highlights similarities between syncretic connections and non-local aspects of synchronistic field events. The final section attempts to extend this approach to innovation in general terms through the recently articulated concept of the 'adjacent possible' from the writing of Stuart Kauffman. From this, the notion of a collective pre-conscious dimension to the psyche is extrapolated. The unifying thread of acausal emergent forms provides a potential synthetic network for these phenomena. [ABSTRACT FROM AUTHOR]

The author describes his personal and professional journey in relation to the subject of the AJA 40th anniversary conference, 'Who is my Jung?' The first part of the paper covers his early life and his attempt to bring together two opposing parts within him: valuation of a scientific approach, and an interest in the inner world, dreams and the paranormal. Discussion of his professional life follows, including his relationship with Gerhard Adler, past problems and splits within the Jungian community and the author's attempts to heal these. The value of both remembering and forgetting is questioned. This leads onto ideas that bring value and meaning to his work and life, and which bridge the inner divisions he felt in his early life: notably Jung's focus on applying scientific theory to the mystery of the psyche, his relational attitude (exemplified by the dialectical process and his interest in countertransference) and his theory of synchronicity. Recent discussion in Jungian writing has questioned the nature of synchronistic experiences and explored how they may emerge naturally from complex systems. The paper ends the author's continuing journey with two personal vignettes describing how meaning may emerge from the unconscious. [ABSTRACT FROM AUTHOR]

Astrology was a lifelong interest for C.G. Jung and an important aid in his formulation of psyche and psychic process. Archetypally configured, astrology provided Jung an objective means to a fuller understanding of the analysand's true nature and unique individuation journey. Jung credits astrology with helping to unlock the mystery of alchemy and in so doing providing the symbol language necessary for deciphering the historically remote cosmology of Gnosticism. Astrology also aided Jung's work on synchronicity. Despite astrology's worth to Jung's development of analytical psychology, its fundamental role in guiding his discoveries is all but absent from historical notice. The astrological natal chart seems rarely used clinically, and many clinicians seem unaware of its value as a dynamic diagram of the personality and the potentialities within which nature and nurture foster and/or discourage for individual growth and development over the lifespan. This paper charts Jung's interest in astrology and suggests why his great regard for it and other paranormal or occult practices remains largely neglected and unknown. [ABSTRACT FROM AUTHOR]

This theoretical paper considers the fashion in which Jung's psychology radically challenges modern assumptions concerning the nature of subjectivity. With an eye for the clinical implications of Jung's late work, the author introduces the idea of imaginal action. In order to explain what is meant by this, the paper begins by exploring how Jung's thinking demonstrates an underlying bias towards introversion. It is argued that while Jung's interest in synchronicity ultimately resulted in his developing a worldview that might address the introverted biases of his psychology, the clinical implications of this shift have not been sufficiently clarified. With reference to some short examples from experience, the author outlines a conception of relational synchronicity wherein the intrapsychic emerges non-projectively within the interpersonal field itself. Comparing and contrasting these occurrences to the more introverted practice of active imagination, it is claimed that such a notion is implicit in Jung's work and is needed as a corrective to his emphasis on interiority. The author suggests that imaginal action might be conceived as a distinctly Jungian approach to the psychoanalytic notion of enactment. It is also shown how the idea outlined might find further support from recent developments in the field of transpersonal psychology. [ABSTRACT FROM AUTHOR]

The paper argues for a new perspective on the relationship between Buddhism and European psychology, or sciences of the mind, based in the Kegon Sutra, a text that emerged in the early stages of Mahayana Buddhism (3rd - 5th century CE). The basis of European science is logos intellection, formalized by Aristotle as following three laws: the law of identity, the law of contradiction and the law of the excluded middle. Logic in the Buddhist tradition, by contrast, is based in lemma (meaning to understand as a whole not with language, but with intuition). Lemma-based science born in the Buddhist tradition shows that rational perception is possible even without the three laws of logos. The Kegon Sutra, which explains what Buddha preached only a week after he attained enlightenment, is unified under the logic of lemma and can be seen as an effort to create a 'lemma science of the mind'. The fundamental teaching of the Kegon Sutra is explored, and its principles are compared with primary process thinking and the unconscious as outlined by Freud and Jung. Jung's research of Eastern texts led him to create a science of the mind that went further than Freud: his concept of synchronicity is given by way of example and can be seen anew within the idea of a lemma-based science. [ABSTRACT FROM AUTHOR]

Of recent years there has not only been an increasing use of Skype in analytic treatment, supervision and teaching, but also a number of writers have been endeavouring to assess its effectiveness. Whilst it is generally agreed that Skype can facilitate an analytic encounter where distance prohibits a face-to-face process, where continuity needs to be maintained and where analysands are in areas far from specialized centres, there is divergence in the literature as to whether analysis, as opposed to psychotherapy, can be successful using Skype. This paper reviews the literature and concludes that the essentials of a genuine analytic process are not necessarily precluded by Skype. One central reason is because there exists a cross-modal communication channel between the human senses (underpinned by audiovisual mirror neurons) in addition to the recently discovered instinct for communication and interpersonal understanding, and these can override the need for physical proximity of the participants. The essentials of an analytic frame can thus be maintained, and the continuity that Skype enables means that containment is also facilitated and this counters the negative aspects of shuttle analysis. The critical issues for the profession then become the professional development for practitioners in the use of Skype and suggestions are listed. [ABSTRACT FROM AUTHOR]

Since the scientific method requires events to be subject to controlled examination it would seem that synchronicities are not scientifically investigable. Jung speculated that because these incredible events are like the random sparks of a firefly they cannot be pinned down. However, doubting Jung's doubts, the author provides a possible method of elucidating these seemingly random and elusive events. The author draws on a new method, designated the Fibonacci Life-Chart Method (FLCM), which categorizes phase transitions and Phi fractal scaling in human development based on the occurrence of Fibonacci numbers in biological cell division and self-organizing systems. The FLCM offers an orientation towards psychological experience that may have relevance to Jung's theory of synchronicity in which connections are deemed to be intrinsically meaningful rather than demonstrable consequences of cause and effect. In such a model synchronistic events can be seen to be, as the self-organizing system enlarges, manifestations of self-organized critical moments and Phi fractal scaling. Recommendations for future studies include testing the results of the FLCM using case reports of synchronistic and spiritual experiences. [ABSTRACT FROM AUTHOR]

Based in contemporary neuroscience, Jean Knox's 2004 JAP paper 'From archetypes to reflective function' honed her position on image schemas, thereby introducing a model for archetypes which sees them as 'reliably repeated early developmental achievements' and not as genetically inherited, innate psychic structures. The image schema model is used to illustrate how the analyst worked with a patient who began life as an unwanted pregnancy, was adopted at birth and as an adult experienced profound synchronicities, paranormal/telepathic phenomena and visions. The classical approach to such phenomena would see the intense affectivity arising out of a ruptured symbiotic mother-infant relationship constellating certain archetypes which set up the patient's visions. This view is contrasted with Knox's model which sees the archetype an sich as a developmentally produced image schema underpinning the emergence of later imagery. The patient's visions can then be understood to arise from his psychoid body memory related to his traumatic conception and birth. The contemporary neuroscience which supports this view is outlined and a subsequent image schema explanation is presented. Clinically, the case material suggests that a pre-birth perspective needs to be explored in all analytic work. Other implications of Knox's image schema model are summarized. [ABSTRACT FROM AUTHOR]

This commentary adds some ideas and refinements to the inspiring discussion in a recent paper by Connolly () that makes use of a dual-aspect framework developed by us earlier. One key point is that exceptional experiences (of which synchronicities are a special case) cannot in general be identified with experiences of non-categorial or acategorial mental states. In fact, most exceptional experiences reported in the literature are experiences of categorial states. Conversely, there are non-categorial and acategorial states whose experience is not exceptional. Moreover, the psychodynamics of a synchronistic experience contain a subtle mesh of interacting processes pertaining to categorial, non-categorial and acategorial domains. We outline how this mesh may be addressed in particular cases of synchronicity described by Connolly. [ABSTRACT FROM AUTHOR]

This paper presents the complex case of a male patient who started life as an unwanted pregnancy and adoptee in an era of socio-cultural shame and blame. When able to contact his birth mother later in life, he experienced a number of confronting synchronicities as well as visions which he felt were related to failed abortion attempts and to other pre- and post-natal events. The case material lends weight not only to Freud's, Ehrenwald's and FitzHerbert's assertions that the earliest form of mother-infant communications is telepathic in nature but that this mode of communication can be retained if emotional trauma inhibits normal developmental processes. Contemporary neuroscience research is presented supporting the hypothesis that emotional memory can become imbedded in the psyche/soma of the foetus. Such memory traces can later emerge into imagery and/or words if the traumatic impingement has been substantial enough and if other defensive strategies are in place. Clinical implications are then suggested regarding analysts' attention to the emotional conditions underpinning their patients' conceptions and foetal development; the connection to projective identification components of the countertransference as being aspects of the earliest telepathic mother/infant communication channel and the need for reductive analyses in analyst training programmes. [ABSTRACT FROM AUTHOR]

Synchronicity experiences (SEs) are defined as psychologically meaningful connections between inner events (e.g. thought, dream or vision) and one or more external events occurring simultaneously or at a future point in time. There has been limited systematic research that has investigated the phenomenology of SEs in therapy. This study aimed to redress this by exploring the process and nature of such experiences from the perspective of the practitioner. Semi-structured face-to-face interviews were conducted with a purposive sample of nine practitioners who reported SEs in their therapeutic sessions (three counsellors, three psychologists and three psychotherapists), and focused on how participants make sense of their experiences of synchronicity in therapy. Interpretative phenomenological analysis was used to identify three superordinate themes: sense of connectedness, therapeutic process, and professional issues. Findings suggest that SEs can serve to strengthen the therapeutic relationship and are perceived as useful harbingers of information about the therapeutic process, as well as being a means of overcoming communication difficulties, as they are seen to provide insights into the client’s experiencing of themselves and others, regardless of whether or not the SE is acknowledged by the client or disclosed by the therapist. [ABSTRACT FROM PUBLISHER]

This paper explores the implications of developments in phenomenological biology for a reconsideration of synchronicity and the self. The enactive approach of Maturana and Varela aims to reformulate the relation between biological organisms and the world in a non-Cartesian way, breaking down the conceptual division between mind and world so that meaning can be seen as a function of the species-specific way in which an organism engages with its environment. This leads to a view of the self as inherently embodied and engaged with the particularities of its material, cultural and social worlds, while being infinitely extended through the power of imagination; this enables humans to adapt to many different social and material environments. In order to understand these differences, we need to 'enter into the world of the other'. Where understanding of other animals requires immersion in their environmental milieux, understanding other humans requires us also to recognize that differences in socio-cultural milieux create significantly different worlds of meaning and experience. [ABSTRACT FROM AUTHOR]

Resumen El artículo tiene el objetivo de plasmar la visión autorganizadora de la belleza de la totalidad como uno de los nuevos desafíos para el mundo actual. Y cómo la humanidad, desde el método reduccionista, fragmentó la consciencia humana creando procesos de consciencia en la dualidad humana, o sea, cuerpo y mente. Partiendo de esta premisa, se ve, se siente y se produce la necesidad de buscar la totalidad de todas las cosas con la finalidad de imprimir una nueva visión de totalidad desde principios holísticos, ecológicos, que impriman manifestaciones sincrobiopsicosocialess con la naturaleza y el cosmos. Ser observado y observador pasa a generar mayor percepción intuitiva, la cual permite que toda información sea transformada en conocimiento, en acción, que sincrónicamente educa para la vida y en la vida, haciendo de los seres humanos, seres participativos activos y plenamente creativos. En un abordaje totalmente cualitativo, con el objetivo de imprimir la belleza de la totalidad como proceso de autorganización creativa de estructuras acopladas que podrán liberar, a través de la totalidad, el conocimiento en acción para así transcender sincrónicamente de las partes a la totalidad, pues como menciona Capra: “Los cambios no son el resultado de la fuerza sino una tendencia natural innata del universo y, consecuentemente, inherente al ser humano”. (Capra.1982:39) Por lo tanto, se demuestra que toda la belleza de la totalidad es un movimiento sincrónico reflexivo y adaptativo de cada ser al percibir los constantes cambios en la autorganización, en la divergía y en la sinergia de las interconexiones de la evolución humana. Abstract The article aims to capture the self-organizing vision of the beauty of the whole as one of the new challenges facing the world today. And as humanity from the reductionist method fragmented human consciousness raising awareness processes in human duality, that is, body and mind. On this premise, it looks, feels and produced the need to search the whole of all things in order to print a whole new view from holistic principles, ecological manifestations sincrobiopsicosocials with nature and the cosmos. Being observed and observer happens to generate more intuitive perception, which allows all information is transformed into knowledge in action synchronously life education and life, making human beings fully participatory and creative assets. In a completely qualitative approach in order to print out the beauty of the whole as creative self-organization process that may release coupled structures through the whole knowledge into action in order to transcend party synchronously to all, because as mentioned Capra “The changes are not the result of force but an innate natural tendency of the universe, and consequently“ inherent human. (Capra.1982: 39) Thus it is shown that all the beauty of the whole is a reflective and adaptive synchronous movement of each being to perceive the constant changes in the self-organization, in synergy diverged and interconnections of human evolution.

Reseña de libro de la Dra. Iliana Godoy

We are able to build our reality, because reality is not how we perceive it, all that we think is reality was built by others, but it isn't our. They use the economy and politics to build all we know as reality. Why we do not teach others about how they can build their realities? When a creative person is watching a thing, he isn't simply seeing a thing, he is building possibilities. Synchronicity allowed through creativity, desire to do a project and energy we head to get it, make it possible. If we want to transform Latin America, it is necessary to give ourselves the task of empowering our people. [ABSTRACT FROM AUTHOR]

Para los pueblos de la antigüedad no había ninguna dificultad en comprender el mundo en función de interconexiones no causales entre sucesos individuales disímiles. El conocimiento científico llevó a que el lugar de las afinidades y de las relaciones misteriosas entre los eventos fuese sustituido por la causalidad. Más recientemente, la teoría cuántica y la relatividad revolucionaron este universo newtoniano permitiendo una nueva visión del mundo en la que se revela la indivisibilidad esencial de la naturaleza. En las experiencias con yagé, frecuentemente se presentan fenómenos que sólo podrían entenderse si se recurre a modelos de explicación no causal como los comprendidos en el concepto junguiano de “sincronicidad”.

This article presents a literary criticism for the book "Los muertos no mienten" and "La pregunta freudiana," by Luis Gusmán. The author comments on the representation of the concept of contemporaneity in each work and describes their depiction of the relationship between intellect and literature. The characteristics attributed to the past, present, and future, as well as anachronism, synchronism, and trauma, are also explored.

El cáncer gástrico es la principal causa de muerte por cáncer enColombia y su incidencia está en aumento y en especial los casos enetapa avanzada. Este estudio analizó la evolución postquirúrgica de 31 pacientes con cáncer gástrico temprano (CGT) en seis diferentes instituciones hospitalarias de Medellín, entre enero de 1994 y diciembre de 2000.