The dreaming mind-brain: a Jungian perspective

In this paper I discuss the nature and role of dream and the dreaming process in Jungian clinical practice in the light of neuroscience. Insights from contemporary neuroscience support rather than contest Jung's view that emotional truth, not censorship or disguise, underpins the dreaming process. I use clinical material to illustrate how work with dreams within the total interactive experience of the analytic dyad enables the development of the emotional scaffolding necessary for the development of 'mind'. Large scale evidence-based research reveals that dreaming is caused by brain activity during sleep that is both biochemically and regionally different from that of waking states. Recent imaging studies confirm that dreams are the mind's vehicle for the processing of emotional states of being, particularly the fear, anxiety, anger or elation that often figure prominently. Dream sleep is understood as also being the guardian of memory, playing a part in forgetting, encoding and affective organization of memory. In the clinical section of the paper I let a series of dreams speak for themselves, revealing the emotionally salient concerns of the dreamer, weaving past and present, transference and reality together in a way that demonstrates the healthy attempt of the brain-mind to come to terms with difficult emotional experience from the past. The dreams become dreamable as part of the meaning-making process of analysis.     

The prospects for a Jungian psychology in China

The possibility of a Jungian psychology developing in China is considered by a brief historical excursion through the early translations of psychoanalytical works. Translation problems and the contentious nature of some of Freud's ideas have made for their difficult reception in China. The inattention to Jung's ideas in universities in the west in the past, and a reliance on science based subjects by Chinese students studying abroad, have meant little opportunity to study Jung, and, by implication, to translate him. The turbulent political climate in China over the course of the past century has also hindered developments in psychology generally. In addition, certain traditional practices of understanding mind-body relationships and reporting 'illnesses' have precluded the possibility of any psychotherapeutic psychology emerging. However, the present climate looks more favourable for the dissemination of Jungian knowledge, but the question of an appropriate context and a receptive readership remains. Certain Jungian notions can be seen to fit comfortably within traditional systems of Chinese thought but the present day psychology department in China is no more a congenial environment for Jungian psychology than its counterpart in the west. It may be that the success of importing Jungian ideas into China rests with those with a predilection towards arts and cultural sciences, and with the innovations of the organizers of conferences.     

How I became a Jungian analyst

This paper is a reflection on the significance of 80 years of my life and the 40 years of it I have spent working as a Jungian analyst in Europe and in Israel. If my Jewish identity and my experience of the tragic events of the Holocaust have profoundly influenced the course of my life, it has been my training as a Jungian analyst in Zürich that permitted me to establish a new relationship with the traditional Jewish symbols and created the possibility of a new way of experiencing what it means to be a Jew. This new understanding has in turn helped me both in my work with Holocaust survivors and victims of Israel's various wars and in my theoretical reflections on this subject.     

Evolutionary Jungian Psychology

The inferior function really is inferior. It may be a source of transformation, but we do not know how. We encounter it, but we do not understand it. It is like opening a door and being confronted by a rhino, or, for some, coming upon a mathematician talking in numbers in the basement. Yet from this least expected place and in forms that have nothing to recommend them, may come new life, regeneration for ourselves and for the times in which we live.     

Jungian Studies Graduate Program

Saybrook Graduate School and Research Center of San Francisco, in partnership with the Jung Educational Center of Houston, launched fully accredited master's and doctoral degrees in Jungian studies in the fall of 2008. A class of 17 full-time students completed the first year of studies and a second cadre will begin in both San Francisco and Houston in the fall of 2009. Additionally, students who wish only to deepen their understanding of Jung may undertake a 16-credit Jungian studies certificate course over a 2-year period. The Jungian studies courses are taught by Jungian analysts through in-person seminars, and other courses can be acquired online.     

The Dream in Terminal Illness: A Jungian Formulation

It is a central assumption of Jungian theory that psychical transformation occurring during the critical developmental stages of the life cycle is anticipated, inspired, and orchestrated by the archetypal symbol. In this way, archetypal dreams are afforded particular significance during these transitional stages. The present paper purports to consider the clinical and theoretical implications of this understanding with reference to the dying process. The concepts discussed are illustrated by a series of dreams of a terminally ill cancer patient, which are elucidated by way of the method of amplification. Thematic analysis of the dream series supports Jung's conceptualization of death and dying as being a critical stage of the individuation process, characterized by profound psychical development of a specific and purposeful nature. The value of using dreams in the psychotherapeutic care of dying patients and their families is discussed, with case illustrations. It is suggested that such an approach may foster creative development, assist patients to integrate meaningfully subjective experiences pertaining to dying, and counteract the sense of isolation experienced by the terminally ill. The need for further research and the development of specific treatment modalities is highlighted.     

The Jungian child analytic training: An historical perspective

This paper describes the beginnings, ethos and development of the child analytic training which is now offered by the Society of Analytical Psychology in London. It focuses in particular on the role and thinking of Dr Michael Fordham; the ideas which influenced his theories about children, the self, deintegration and reintegration; and the key position that his own work with children now occupies.     

The group's search for wholeness: A Jungian perspective

In attempting to address a common group concept from a Jungian perspective, this paper starts by taking competing models as all contributing to laying the foundations of a generally accepted general theory. The theory of the invisible group as elaborated by Agazarian and Peters is taken as one of the most clearly stated models of the group-as-a-whole, and Jung's more obscure concepts of the self, the archetypes, individuation and the collective unconscious are used, not as a competing theory, but as a way of enlarging and enriching what is already known. First an outline of the invisible group theory is given. The theoretical clarity of this model is then contrasted with the richness of the group's fantasies about itself, and it is suggested that these point to a group self which represents the group-as-a-whole. Seen in this way, there are many similarities with Jung's treatment of individuation at an individual level, which are drawn out. Although Jung's model is more difficult to grasp in its paradoxes, it is often nearer to the experience of the group as it continuously and progressively defines itself. Finally, the limitations of models that try to define the group-as-a-whole are examined by looking at the boundaries between the group-as-an-individual and the outside world, which parallels Jung's attempts to view the self as both being the individual and transcending the limits of the individual, so that the group can be seen to develop in its search for wholeness.