Jungian theory

Traditional approaches to the psychology of religious-mystical and altered-state experience have divided between more psychoanalytic and psychiatric views that associate such experience with "schizophrenia," "regression," and "primitivity" and the more intuitive Jungian and transpersonalhumanistic assertions of a "higher" path of development ("self-actualization"). By considering the full range of empirical reports from mysticalmeditational, psychedelic, and schizophrenic settings, a "positive" cognitive psychology of the abstract symbolic processes underlying such states is developed-potentially reconciling those divergent approaches, explaining the place of these states at the center of culture in "primitive" and classical societies, and casting a unique light on the normally masked core of semantic processes. Features of the abstract, recombinatory, cross-modal operations posited by Neisser, Arnheim, Mead, and Geschwind as criterial for human symbolic capacity are located within the varieties of altered-state report and Rudolf Otto's phenemonology of the numinous. However, such an analysis only becomes powerful when the ostensibly "primitive," "negative," or "withdrawn" aspects of such experienceits association with phylogenetically primitive and defensive "tonic immobility," the subjective "death" or "annihilation" experience of catatonic schizophrenia, and the "white light of the void realization'' in deep meditation-are also shown to be consequences of a specifically human creative capacity based on cross-modal translation between touch, vision, and audition. Religious-mystical experience is a full exteriorization and completion of our cross-modal synaesthetic capacity. Entailing an inherent "abstract" stress, it is defensively impacted in paranold and chronic schizophrenia. Of the traditional "developmental" models suggesting that religious-mystical experience is a regression to fetal, phylogeneric, or normally msked, ultra-rapid microgenetic/iconic stages, only the latter, as demonstrated by a reinterpretation of classical introspectionist research, is consistent with the abstract cognitive features of such experience and the view that all higher mental processes involve a disassembling and reuse of microgenetically preliminary perceptual and affective parterns. The more "primitive" the sensory quality, the more abstract its potential reference when synaesthetically embodied. Accordingly, the "reality status" of mystical experience is addressed. 'Partial support for this study came from a Brodc Universiry research grant. I express my gratitude to Paul Seligman, professor emeritus, Waterloo University and Honorary President of the C. G. Jung Foundation of Ontario, for his encouragement and example, and his detailed commentary on the draft of this article. Thanks are also due to Kate Friedlein for her careful reading of this work. Reprint requests should be addressed ro

Less than hundred years ago, C. G. Jung theorised that all humans carry archetypes in their collective unconscious. Archetypal criticism therefore, seeks to identify and analyze the presence and variance of these universal images and patterns in works of literature. Among archetypes, persona and shadow are of great importance to the salient process in analytical psychology, namely, the individuation process. Katherine Mansfield's "Miss Brill" is one of those works of literature that is capable of being analyzed through the aforesaid critical approach. By proving the assumption that a neglected shadow and a persona with which the individual is identified reside deep inside the protagonist's psyche, this paper provides an insight into the aforementioned process as it gets fulfilled to accomplish Miss Brill's psychological wholeness. Accordingly, it is argued that the state of chaos which Miss Brill experiences at the end of the story, is in fact the sequel of integration of psyche after she goes through the individuation process which in turn leads to a different reading of the story inasmuch as it urges the reader to study the work as though the protagonist is there to admire for what she goes through and not to sympathise with.

The complexity associated with deep interconnectedness in nature is beginning to be articulated and elaborated in the field of ecological studies. While some parallels to the psyche have been made and the field of Eco-psychology has been developing, Jung's explicit contribution by way of the image of rhizomes has not been considered in detail. Philosopher Gilles Deleuze acknowledges borrowing the term from Jung, though he disagreed with Jung's Empedoclean use of the term. The paper presents some fundamental properties of rhizomes along with contemporary scientific research on mycorrhizal (fungal) networks. Comparisons are made, first with classical symbolic forms, demonstrating some overlap but also some differences. Then comparison of rhizomal networks is made to those found both in mammalian brains and in recent images of the 'cosmic web'. While no hard conclusions can be drawn from these images, their remarkable similarities are suggestive of a need to reconsider what is meant by 'intelligence'. The cosmic web is one of the largest structures in the known universe (clusters of galaxies which form into filaments and walls) with empty spaces in between. Exploration of the structure of this web leads to a discussion of dark matter and dark energy, current hot topics in science, probing into the mysteries of our 'Big-Bang' cosmology. An additional comparison of the emerging image of the universe as a whole with the ancient Chinese Buddhist cosmological vision from the Hua-Yen School (Kegon in Japan) again reveals profound parallels. The potential convergence of aspects of subjective, or meditative, explorations with objective scientific constructions is striking and offers links between East and West, as well as potential confirmation of the objective aspects of empathy.

In this paper, destructiveness is approached as a multi-dimensional phenomenon where the mental health perspective addresses only one of these dimensions. An attempt is made to locate this phenomenon in the context of epistemological and societal considerations. Critical of mono-dimensional explanations based on causalreductive epistemology, the paper instead proposes the idea of an 'ecology of destructiveness', according to which mental health professionals cannot possibly continue to assume the role of detached observers. The ordinariness and archetypal fascination of destructiveness are discussed as preventing the psychologizing and pathologizing of it. In addition, it is suggested that 'destructiveness may be a tragic facet of the human condition', without this implying any justification of it. Based on my work with a group of Bosnian ex-camp prisoners, some basic principles of how one can work with survivors of atrocities are derived and discussed. A central feature of this work is the attempt to create an appropriate therapeutic context within which a 'therapeutic presence' and 'therapeutic witnessing' can be developed. Finally, the relevance of Jungian insights to this kind of work is reviewed and the emergence of new types of defences of the self is identified.

In this paper, destructiveness is approached as a multi-dimensional phenomenon where the mental health perspective addresses only one of these dimensions. An attempt is made to locate this phenomenon in the context of epistemological and societal considerations. Critical of mono-dimensional explanations based on causalreductive epistemology, the paper instead proposes the idea of an 'ecology of destructiveness', according to which mental health professionals cannot possibly continue to assume the role of detached observers. The ordinariness and archetypal fascination of destructiveness are discussed as preventing the psychologizing and pathologizing of it. In addition, it is suggested that 'destructiveness may be a tragic facet of the human condition', without this implying any justification of it. Based on my work with a group of Bosnian ex-camp prisoners, some basic principles of how one can work with survivors of atrocities are derived and discussed. A central feature of this work is the attempt to create an appropriate therapeutic context within which a 'therapeutic presence' and 'therapeutic witnessing' can be developed. Finally, the relevance of Jungian insights to this kind of work is reviewed and the emergence of new types of defences of the self is identified.

In a depth process the unconscious presents images of destruction. In my analytic work with a female Mexican artist, the themes of destruction and creation alive in her psyche echo the motifs of the pre‐Hispanic myth of Coyolxauhqui. I will illustrate the mythological amplifications of the patient's personal material with illustrations of her paintings. I will also discuss how this myth operates in a male patient, and between the masculine and feminine in Mexican culture. Similar images by the German artist Anselm Kiefer refer to the dismembering of the newly discovered lands and government violence against the youth of Mexico.

In this brief essay, I reflect on three questions: What is 'faith' in a modern and post-modern cultural context? Do I, a Jungian analyst, have 'faith' or do I not? Does having 'faith' or not make a difference in the practice of analysis? I make reference to Jung's understanding of 'faith' and his frequent disclaimers about making metaphysical claims. I conclude that a post-credal 'faith' is possible for contemporary Jungian analysts, that I do have such a faith personally, and that in my experience this makes a significant difference in analytic practice at least with some patients. Traditional faith statements must be translated into depth psychological terms, however, in order for them to be applicable in post-modern, multicultural contexts.

This paper contrasts Jung's account of synchronicity as evidence of an objective principle of meaning in Nature with a view that emphasizes human meaningmaking. All synchronicities generate indicative signs but only where this becomes a 'living symbol' of a transcendent intentionality at work in a living universe does synchronicity generate the kind of symbolic meaning that led Jung to posit the existence of a Universal Mind. This is regarded as a form of personal, experiential knowledge belonging to the 'imaginal world of meaning' characteristic of the 'primordial mind', as opposed to the 'rational world of knowledge' in which Jung attempted to present his experiences as if they were empirically and publicly verifiable. Whereas rational knowledge depends on a form of meaning in which causal chains and logical links are paramount, imaginal meaning is generated by forms of congruent correspondencea feature that synchronicity shares with metaphor and symbol-and the creation of narratives by means of retroactive organization of its constituent elements.

In this personal talk, Warren Colman traces the similarities between the cluster of influences that informed his own training and practice as a British developmental Jungian analyst and those that led to the creation of intersubjective and relational analysis in America. He aims to show that a relational approach to the practice of Jungian analysis is both 'traditional' and 'radical', being rooted in the traditions of the past while opening up pathways towards future development and clinical innovation. Warren Colman (UK) is a training and supervising analyst for the Society of Analytical Psychology and Consultant Editor of the Journal of Analytical Psychology. He trained and worked at the Tavistock Centre for Couple Relations for 15 years and is now in full time private practice in St. Albans. He teaches, lectures and supervises internationally and has published many papers on diverse topics, including couple interaction, sexuality, the self, synchronicity and the therapeutic process.

George Hogenson's 2001 paper 'The Baldwin Effect: a neglected influence on C.G. Jung's evolutionary thinking' developed the radical argument that, if archetypes are emergent, they 'do not exist in the sense that there is no place that the archetypes can be said to be'. In this paper, I show how Hogenson's thinking has been seminal to my own: it is not just archetypes but the mind itself that has no 'place'. The mind is a dynamic system, emergent from the cultural environment of symbolic meanings to which humans are evolutionarily adapted. Drawing on the work of philosopher John Searle, I argue that symbols constitute the realities that they bring forth, including the imaginal realities of the psyche. The implications for clinical work include a rejection of structural models of the psyche in favour of the emergence of symbolic realities in the context of psychoanalysis as a distributed system of cognition.

This paper proposes a partial answer to the hypothetical question, "What might Jung's contribution to a theory of narcissism have been had he remained a psychoanalytic writer?" [please overlook the scanning errors-dw] Jung's Lost Contribution to the Dilemma of Narcissism by Jeffrey Satinover, M.D.

Disappointingly, Barreto's lurid claim to have revealed a nefarious 'hidden goal' within my paper turns out to merely underline his failure to grasp the full nature of my argument. In fact, the conclusion my paper reaches (that Giegerich's psychology is irrelevant to modern Jungians) is quite clearly implicit in my stated intention (to show that 'the 'rigorous notion' at [the] centre [of Giegerich's psychology] finds no source in Jung's psychology'). Giegerich explicitly grounds his own importance to Jungian psychology upon a single claim: that he alone provides an immanent critique of Jung. By casting doubt upon such a claim, I have therefore also cast doubt upon his relevance to analytical psychology-the very relevance which Giegerich claims for himself. Given this context, the broad question of 'who owns Jung' as Barreto puts it, does indeed dominate my paper, precisely because this is the subtext of much of Giegerich's own work. Let me remind the reader that Giegerich's key work, The Soul's Logical Life (Giegerich 2008) expounds his, Giegerich's, claim to have identified the 'Notion' at the heart of Jungian psychology and therefore to be its true inheritor. Readers of the chapter entitled 'Jungians: immunity to the Notion' (ibid., pp. 79-101), and particularly the section entitled 'Polemic vs. conventional Jungianism' (ibid., pp. 81-87) (in which Giegerich attacks Jungians for having betrayed this implicit 'Notion') may be amused by Barreto's hilarious representation of Giegerich as a tolerant pluralist who welcomes many different approaches to Jung. This improbable depiction is also conspicuously undermined by Giegerich's numerous and ferocious polemical attacks on those individual Jungians who have had the temerity to offer approaches alternative to his own. (See, for example, Giegerich 1975, 2010a, 2010b, 2010c, 2012a, 2012b). Strangely, I am the one Barreto accuses of 'fundamentalism' and of 'moralism'. Let me be clear: I have done my best to show respect for the context and meaning of those texts by Jung which I understand Giegerich to have skewed and distorted. Moreover, I have tried to articulate and passionately argue for a particular understanding of Jung's psychology. Finally, I have admitted a preference for an interpretation that does justice to the whole of Jung rather than one that disfigures and dismembers him. If this adds up to fundamentalism and moralism so be it.

This paper attempts to address the problematic of the other in analytical psychology. Despite the important contributions of Papadopoulos (1991, 2002) and Huskinson (2000, 2002) this question has not received the attention it warrants. Read in the light of Levinas' writings on otherness, Jung's tendency to characterize the self as unitary, autonomous and undivided may be seen as a defence against or even an erasure of otherness. However, a Derridean revisioning of this approach suggests that the ambiguities and paradoxes which Jung insisted were intrinsic to his intuitions about the self-concept have the potential to evoke a remarkably subtle vision of Selfhood manifesting within the very tensions generated between Same and Other. In conclusion, this experience of Selfhood is amplified in the light of some of the insights of contemporary German philosopher Waldenfels, with particular attention to the role of pathos in the encounter with alterity.

The purpose of this article is to report on the status quo in Japanese theoretical psychology and introduce some of the recent theoretical debates relating to psychology and related fields in Japan. Theoretical psychology has not been very active in Japanese psychology so far. However, despite that, very important studies on theoretical issues in psychology have been conducted in the last 20 years, such as theoretical debate concerning “new forms of psychology”; methodological arguments about qualitative approaches, narrative psychology, and clinical psychology; detailed studies on the history of Japanese modern psychology; and the creation of new interdisciplinary fields of research. At present, Japanese psychology seems to be a collection of small diverse paradigms. I conclude that more theoretical and philosophical arguments are needed in order to avoid narrowing psychologists’ view on humanity and to pursue the true and comprehensive understanding of the object.

Resemblance of Surrealism and Sufism is very exciting. Surrealism, the influential avant-garde movement and offspring of 20th century Modernism, strives for truth by plumbing depths of psychic plane and going beyond concrete reality. Sufism, the Islamic mystical discipline, as well, involves a spiritual pilgrimage toward the Absolute Unity above and beyond all created real objects. Confrontation with supra-reality leads to similar paradoxical symptoms in both Surrealism and Sufism expressions. Pertinently, disclosures of Surrealists manifest in their art and literature; and present article tends to compare their substratum, principles and methods with those of Sufi's ecstatic and theopathetic exclamations or shat'h. The comparison digs for deeper sources from which both Surrealism and Sufism flow, as they are believed to overlap hitherto.

This paper argues that Jung's notion of archetypes can be useful to the theory and practice of history, particularly cultural and intellectual history. It claims that a coherent model of depth psychology is needed to explain how collective states such as identity and memory are internalized by individuals and that Freud's theories, by placing so much emphasis on childhood and the Oedipus complex, do not fill that need. Jung's approach, by focusing on developmental changes that take place during adulthood, is more easily testable in terms of evidence that historians normally use. The distinctiveness of Jung's notion of archetypes and its limitations are presented by comparing his ideas to those of Freud, Levi-Strauss, Chomsky, and Lakoff. Jung sometimes speaks of a fixed repertoire of archetypal figures that reside in the collective unconscious; this notion cannot be sustained. At other times he speaks of archetypes as a more plastic set of dispositions whose specific manifestations are shaped by culture and situation. This is in accord with recent trends in evolutionary psychology. The key contribution of archetypes is to emphasize the importance of unifying, emotionally powerful images in discourse that serve to counteract the disintegrating tendencies of modern thought and society. The final section presents several ways in which Jung's ideas might be applied to the practice of history: by pointing out recurrent archetypal images in a discourse, and by reexamining the relationship between religious and secular thought with an eye to incorporating perspectives from non-western cultures.

T HE PHILOSOPHER ALPHONSO LlNGIS TITLED ONE OF HIS BOOKS THE Community of Those Who Have Nothing in Common. The label "relational" points to a community of psychoanalysts who, in their own view, might well come close to warranting a description like Lingis's. Reflecting on this in a conversation a few years ago, Rachael Peltz and I found ourselves drifting toward the idea that an independent school was forming in the United States. When, I introduced the phrase "American Middle School" (Spezzano, 1995), a number of readers commented that they welcomed such an ambiguous identity. At that time, I imagined this middle to stand between ego analysis and self psychology. Now I might picture it as the central overlapping area of a ring of circles, each of which represents one of the major schools of analytic literature from which American analysts draw inspiration and information: interpersonal psychoanalysis, Kleinian analysis, ego analysis, self psychology, and object relations theory, as well as Mitchell's relational hybrid, Stolorow's intersubjectivity, and Hoffman's constructivism-although looking at all those names, I might consider, and not with any shame or discontent, the label American Muddle School, for analysts who allow themselves to draw from several or all of these literatures.

This paper considers the claim that C. G. Jung used a Lamarckian model of evolution to underwrite his theory of archetypes. This claim is challenged on the basis of Jung's familiarity with and use of the writings of James Mark Baldwin and Conway Lloyd Morgan, both of whom were noted and forceful opponents of neo-Lamarckian theory from within a neo-Darwinian framework. The paper then outlines the evolutionary model proposed by Baldwin and Lloyd Morgan, which has come to be known as Baldwinian evolution or the Baldwin effect. This model explicitly views psychological factors as central to the evolutionary process. Finally, the use of Baldwinian thinking in contemporary theorizing regarding language and other symbolic systems is reviewed and suggestions are made regarding the implications of Baldwinian models for theory building in analytical psychology.

in Sophocles' tragedies, I certainly share the author's reflections regarding the issue of seeing and not seeing the truth (in accordance to Bion's view). However, it seems more controversial to consider Oedipus as an adolescent, as Cassorla suggests, who is trying to cope with the original trauma of feeling unwanted and threatened. I would contradict Cassorla, by saying that Oedipus is not a boy, he is the king, and his tragic story is an intermediate step in the decadence trajectory of the ancient principle of genos and its patriarchal values, which was at the core of Euripides' poetics. In fact, it is Euripides who traces the origin of the myth of Oedipus back to Laius, who first betrayed the principles of genos by the abduction and rape of the young Crysippus. Laius' betrayal is at the origin of Oedipus' vicissitudes, the latter being the carrier of a crime that originally does not belong to him. Cassorla's views have the unquestionable quality of stimulating a creative discussion on theory and its implications in terms of technique and this paper is thus well worth reading.

Are the methods and strategies that evolutionary psychologists use to generate and test hypotheses scientifically defensible? This target article addresses this question by reviewing principles of philosophy of science that are used to construct and evaluate metatheoretical research programs and applying these principles to evaluate evolutionary psychology. Examples of evolutionary models of family violence, sexual jealousy, and male parental investment are utilized to evaluate whether the procedures for developing and testing evolutionary psychological models are consistent with contemporary philosophy of science. Special attention is paid to the generation of competing theories and hypotheses within a single evolutionary framework. It is argued that this competition is a function of the multiple levels of scientific explanation employed by evolutionary psychologists, and that this explanatory system adheres to the Lakatosian philosophy of science. The charge that evolutionary theories and hypotheses are unfalsifiable is unwarranted and has its roots in a commonly accepted, but mistaken, Popperian view of how science operates. Modern evolutionary theory meets the Lakatosian criterion of "progressivity," based on its ability to digest apparent anomalies and generate novel predictions and explanations. Evolutionary psychology has the hallmarks of a currently progressive research program capable of providing us with new knowledge of how the mind works. Although psychologists assume that the mind is a whole and integrated unity, no metatheory subsumes, integrates, unites, or connects the disparate pieces that psychologists gauge with their different calipers.… An important new theoretical paradigm called "evolutionary psychology" is emerging that offers to provide this metatheory. (Buss, 1995, p. 1)

Summmy.-The Myers-Briggs Type Indicator scores of 10 selected and 27 nonselected applicants to a year-long psychodrama training program were compared. As expected, self-selection wss readily apparent in the applicants as 84% were intuitive rather than sensing types. 37 applicants as a group were more likely to be extraverted than introverted but equal numbers of extraverts and introverts were accepted to the program. As compared to Jacoby's scale of innovative versus conservative types, all 10 selected applicants were innovative. That spontaneity and creativity are regarded as essential to psychodrama is suggested by both the preponderance of innovative types among the applicants and rhe systematic exclusion of all the conservative types. The most prevalent type among trainees is extraverted, intuitive, feeling and perceiving. Further studies should be conducted to ascertain the predominant qpes of professional psychodramatists. The Myers-Briggs Type Indicator has been used as a vocational test to appraise prospective students of their potential strengths and weaknesses relative to professional profiles. The Indicator has also been recently used to investi; gate the typology of psychotherapeutic orientations. The present study reviewed scores of applicants to a year-long psychodrama training program and compared scores of selected and nonselected applicants. Jung's (1923) theory of personality types hypothesizes that much apparent random variation in human behavior is actually purposeful and predictable. These variations reflect certain basic differences in mental functioning. Jung believed that three basic polarities in the human psyche in part define an individual's personality and explain these supposedly random variations in aptitude, values, and behavior. His first basic polarity, which has been highly popularized, is extraversion-introversion. An extravert is an individual who is oriented to the world of people and things, while the introvert is oriented to the world of concepts and ideas. Extraverts derive energy from the outer world in such a way that concrete objects exert control over abstract areas. Conversely, introverts derive energy from the internal world in such a way that subjective areas exert control over concrete objects. 'Inquires and requests for reprints should be sent to Dale Richard Buchanan, Psychodrama Section. Saint Elizabeths Hos~ital. Washineton. DC 20032. We thank Drs. Gayle ~a m i l t~n and Jane Taylor for-helpful advic; th;oughout the study, Dr. Barbara Eisenstadt for comments on the final draft and Richard Kaim of the Center for Applications of Psychological Type, Inc. for preparation of the tables.

The systems theory concept of the closed system is suggested by Ronald Fairbairn as one metaphor both for internal object relationships, and their expression in transference. This paper considers how this metaphor may be helpful in analysing the patient-therapist relationship and, particularly, in deciding when aspects of it should be understood as transference. The argument is that one major challenge could be seen as lying in the complexity and subtlety of internal world systems, and a second in the many factors that conspire to lure the therapist to participate in rather than notice them. The systems metaphor seems useful both in bringing into focus some of the difficulties in analysing the therapist-patient relationship and also in offering a vehicle for thinking about them.

The importance of the temenos as a metaphor to conceptualize therapeutic containment is discussed. Jung drew the analogy between the consulting room and the temenos, at the centre of the Greek Temple as a sacred and inviolate place where the analysand might encounter the Self. Although Jung believed that whether called or not, the gods would appear, under certain conditions, patients may experience 'temenos lost', the loss of the holding function of the analytic space. Two cases are presented in which temenos issues played a central role. In one case, an unorthodox method was used to preserve the analytic container during the absence of the analyst and in the other, the impact of an extra-analytical encounter had a dramatic effect on the holding function of the temenos. A discussion is presented of the appropriate circumstances in which analysts may deviate from traditional analytic practice in order to preserve the temenos and transform a 'temenos lost' into a 'temenos regained'.

In 2009, a remarkable and much belated addition to the oeuvre arrived at the field's doorstep: The Red Book. For more than seventy years, this medieval-like illuminated calligraphic manuscript lay first on the shelves of Jung's private library and then in a bank vault. Evidently, Jung himself was at least somewhat ambivalent about its place in his overall oeuvre, since he kept it to himself and a very few close associates in his lifetime, and when he passed away he left behind no instructions concerning its publication posthumously. Moreover, it is an unfinished work, a fragment. Liber Novus (Jung's title for this work) comes into the field somewhat like a long concealed illigitmate child into an established and distinguished family. This mystery member of the family may turn out to be be quite exceptional and display remarkable gifts, but there is also some trepidation concerning potential embarrassment. With its public appearance, The Red Book must now be considered as part and parcel of the field's heritage, whether one likes it or not. What is The Red Book for analytical psychology? Does it belong to the body of seminal works beside Jung's other major writings, or is it to be ranked as the equivalent of a writer's personal diary and sketchbook, akin to Leonardo's Notebooks, which shows the early workings of a brilliant mind as the creator prepares for his more serious later contributions to a scientific or cultural enterprise? Conversely, one can also wonder if all of Jung's later writings were nothing more than an attempt to explicate this monumental foundational work and make its ideas and insights, which are here expressed in colorful image and high-flown rhetorical style, digestible for modern readers and thinkers.

The idea of countertransference has expanded beyond its original meaning of a neurotic reaction to include all reactions of the therapist: affective, bodily, and imaginal. Additionally, Jung's fundamental insight in 'The psychology of the transference' was that a 'third thing' is created in the analysis, but he failed to demonstrate how this third is experienced and utilized in analysis. This 'analytic third', as Ogden names it, is co-created by analyst and analysand in depth work and becomes the object of analysis. Reverie, as developed by Bion and clinically utilized by Ogden, provides a means of access to the unconscious nature of this third. Reverie will be placed on a continuum of contents of mind, ranging from indirect to direct associative forms described as associative dreaming. Active imagination, as developed by Jung, provides the paradigm for a mode of interaction with these contents within the analytic encounter itself. Whether the analyst speaks from or about these contents depends on the capacity of the patient to dream. Classical amplification can be understood as an instance of speaking about inner contents. As the ego of the analyst, the conscious component, relates to unconscious contents emerging from the analytic third, micro-activations of the transcendent function constellate creating an analytic compass.

Psychoanalytic Psychotherapy is the third in Nancy McWilliams' trilogy explaining psychodynamic treatment through the eyes of a brilliant but unassuming teacher, writer, and psychoanalyst. As a clinician and frequent advocate for psychotherapy, I marvel at McWilliams' achievement in her latest work. Psychoanalytic Psychotherapy is not only an educative tool for therapists, but it is also an invaluable aid for advocates explaining psychodynamic concepts to lay audiences. Given how severely the most basic concepts of psychodynamic thought have been obfuscated, this alone is no small contribution.

The idea of the third which appears in Jung's concepts of the transcendent function and the coniunctio also occurs in several psychoanalytic theories concerning the emergence of reflective and symbolic thought in childhood development (defined here as the development of 'imaginal capacity'). Noting the way this process is often conceived in terms of the metaphor of sexual intercourse leading to 'conception', this paper suggests that such images need to be understood as symbolic conceptions of the meaningmaking functions of the human mind. This leads to a different view of psychoanalytic theories that attempt to account for the development of imaginal capacity in terms of the Oedipus complex. It is suggested that a) these functions must be operative in the mind before the Oedipal situation can become meaningful and b) that psychoanalytic theories are themselves symbolic conceptions which, like mythological narratives, seek to communicate and comprehend psychic reality through imaginal forms.

Whilst the loss of a sense of living connection with the material world is mainly associated with the scientific revolution in seventeenth century Europe, it can be traced back to Plato's introduction of a hierarchy between soul and body. Jung's attempted solution to thisesse in animais ingenious but maintains the Cartesian split by which the aliveness of the world is reduced to a projection of psychic forces (the archetypes). An alternative approach is proposed, rooted in the Aristotelean emphasis on practical activity that sees the soul as a function of our way of being in the world. Human cognition is extended and distributed by our social and material engagement with the world, especially via collective representations whose symbolic character is constitutive of the reality of the world in which we live. Despite the dominance of 'scientific Cartesian' representations in the modern Western world, there remain numerous instances of participation mystique that cannot be captured by the Cartesian notion of projection. These indicate an opening to ways of being in the world that may lead us out of the impasse of the Cartesian matrix.

This paper describes some similarities and differences between contemporary approaches to analysis as practised by 'Freudians' and 'Jungians' in London today. It aims to contribute to mutual understanding between different schools of analysis by showing how the analyst's interventions can only be understood in terms of the theoretical context from which they arise (cf. 'the analyst's preconscious', as discussed by Hamilton [1996]). A discussion of five key themes of Jungian theory is followed by an account of clinical work with a patient who enacted her inner world through the use of material objects brought to the consulting room, presenting difficult technical dilemmas concerning boundaries and enactment. The paper aims to shows how these Jungian themes influenced the analyst's response, particularly in relation to ideas of symbolic transformation, the unknowable nature of unconscious processes and the purposive orientation of the self towards wholeness and integration.

The available literature on the influence of Jungian thought on the theory and practice of education leaves the impression that although the work of Carl Jung and analytical psychology have much to offer the field of education, the Jungian influence has so far been slight. While this has certainly been true, the last decade or so has nevertheless witnessed an increased scholarly interest in exploring how analytical psychology may inform and inspire the field of education. As an explanation for this burgeoning interest in Jung, several of the contemporary contributors mention that analytical psychology has the potential of functioning as a counterbalance to the tendencies in Western societies to focus on measurable learning targets and increasingly standardized measures of teaching and assessment. It seems pertinent then to gain an overview of how analytical psychology has so far inspired the field of education and how it may fruitfully continue do so in the future. To this end this ...

John Keats’ ‘Ode to Psyche’ is steeped in mythology and dream symbolism, which encourages us to understand it from the perspective of depth psychology/archetypal criticism. The odes of John Keats have been studied from historicist, feminist, and biographical perspectives. This paper aims to complement these perspectives by elaborating the mythical dream imagery of the poem as referring symbolically to the process of psychic integration and poetic creativity. The paper also views the poem as exemplifying the need for a complementary ongoing communication between the conscious and the unconscious aspects of the mind to maintain a holistic psyche. Archetypal theory is used to frame the figurative structure of the poem as a symbolic mythical variant of the process of poetic creativity. The paper employs three theoretical constructs, namely syzygy or complementation of opposites; active imagination; and individuation, as a framework to analyze the poem from an archetypal perspective. Emp...

The difficulty in such a review (a work originally published in German in 1909, translated in English in 1914, revised 1922 and re-translated in English in 2004) is to imagine the cultural terrain traversed over intervening decades forcing the work to be judged by a higher universal standard now rather than the specific Zeitgeist for which it was intended. Rank was a close associate of Freud (affectionately dubbed "Son of Freud") until Rank's ideas conflicted with the strict orthodox Freudian doctrines causing his expulsion from the inner circle. While Freud has come under increasing criticism from all quarters (misogynist, patriarchal) there has been a rebirth of scholars attracted to Rank's ideas including Robert Segal (who writes the introductory essay to the book) and the two current translators: Gregory Richter and E. James Lieberman. This renaissance of Rankian thought is evidence of the evocative power and timeless nature of

The Type T personality has been described as a personality dimension referring to individual differences in stimulation seeking, excitement seeking, thrill seeking, arousal seeking, and risk taking. This article explores its relationship to the theoretically relevant personality classification system of C.G. Jung, employing the Myers-Briggs Type Indicator as a measure of Jungian types. A sample of high-school students was administered the Myers-Briggs and a measure of Type T. Pearson correlations revealed Type T to be significantly related to the Jungian Intuitive and Perceptive types, with the Type T personality being described as intuitive and perceptive. Interpretations of these exploratory findings were offered.

The article explores a text of the poet R.M. Rilke in the manner of Psychology as the Discipline of Interiority (PDI). PDI, developed mainly in the writings of Wolfgang Giegerich, refers to the 'speculative turn' within analytical psychology. The speculative turn involves an interpretative stance that strictly adheres to Jung's seminal insight into psychology's lack of an empirically-objective, Archimedean vantage-point outside of or beyond the psyche. The paper aims to demonstrate that, for all its beauty, the account of interiority that is celebrated in the passage from Rilke is self-contradictory. This is due to its being naively conceived as the undialectical opposite of an external viewpoint that it is unable to overcome. Whereas Rilke merely imagines interiority by means of the visual image of his getting inside a dog as one passes by, the interpretative approach taken in this article thinks interiority by reflecting Rilke's text into itself in the speculat...

This research aims at having an idea about the archetypal criticism. The archetype could be a pattern, symbol, situation or even a character in a story. Archetypal criticism studies these common archetypes in myths and stories, and interprets a text by focusing on those recurring symbols and images. Archetypal critique dictates the form and purpose of written texts. Psychological and cultural myths influence the meaning of a text. The unknown issues are concertized or personified in recurrent pictures, patterns, or symbols, which could include motifs. The search and the celestial ascent are examples of these ideas. They embody well-known character categories like the trickster and hero. The archetypal critique is a type of analysis that focuses on identifying and analyzing reoccurring symbolic and mythic themes. Although archetypal critique is usually connected with the study of literature, art, and popular culture, it was first used in the field of anthropology. Finally, the archetypes are universal, inborn models of people, behaviors, or personalities that play a role in influencing human behavior.

I n Italy, everybody is Catholic, even the Protestants. Jay Greenberg, one of the founders of Relational psychoanalysis, uses this quip to evoke the climate of American psychoanalysis in the 1970s and early '80 s. The Mother Church was Ego Psychology; its knights were the vast majority of American psychoanalysts, trained in classical technique, loyal to its magic, hostile to heresy (Greenberg & Aron, 2018) and quick to identify as "not psychoanalysis" anything that didn't center on drives, adaptation and intrapsychic conflict. In 1983, Greenberg and Stephen Mitchell published Relational Concepts in Psychoanalysis, which presented an alternative to Ego Psychology-one that didn't do away with the unconscious, but that organized the story around human beings: Where drives had been now there were people, out in the world and inside the patient's mind. And where classical technique (reticent, authoritative, theorydriven) had been, now there was an analyst skeptical of his own authority and striving not for interpretive accuracy but for authenticity and emotional connection between analyst and patient. Outside Greenberg and Mitchell's community at NYU PostDoc, the book was greeted with brickbats. At the Freudian institutes uptown,

The clinical encounter is structured hierarchically: explicit technical action is embedded in levels of organization that reflect the personality and biography of the clinician, which in turn, are embedded in a larger matrix of cultural values or ethos. Systems of medicine can be compared at each of these levels. Shamanism and other elementary systems of medicine are built on an ethos that identifies healers' calling, authority and effectiveness with their own initiatory illness experiences. The Asklepian religious cults of ancient Greece also drew from the image of the wounded-healer. This essay argues that ethos of the wounded-healer remains relevant to contemporary medicine, psychiatry and psychotherapy. Developmental changes in the relationship of the healer to his wounds during psychiatric training are illustrated by a series of dreams. The ethos of the wounded-healer has implications for the training of clinicians, as well as for the ethics and pragmatics of clinical work.