The dream of dreams

Abstract

This paper investigates the relationship between the therapist's use of the dream and the patient's use of the dream, both inside and outside the formal therapeutic setting.     

The oedipus complex in the work of sigmund freud and heinz kohut: A post-modern critique

Abstract

The work of Sigmund Freud and Heinz Kohut in relation to the concept of the Oedipus complex is presented. A summary is given of post-modern assumptions about the nature and role of knowledge, and, on the basis of these assumptions, two questions are raised in relation to Freud's and Kohut's Oedipal theories. Provisional responses are made to these questions, which focus on the hermeneutical value and ethical-political implications of the concept of the Oedipus complex.     

荣格心理学的东方文化意蕴

本文从荣格心理学理论与美的东方模式的关系入手,分析了其中的东方文化意蕴.指出荣格的心理学理论具有印度和中国传统美学特征,荣格从中发现了心灵的原始意象以及用互补和谐的美学原则阐释原型之间的关系.     

Opicinus de Canistris: some notes from Jung's unpublished Eranos Seminar on the medieval Codex Palatinus Latinus 1993

Abstract: Jung held an informal seminar for a limited number of students after the end of the Eranos Conference in August, 1943. All traces of this seminar were lost until the notes taken on it by one of the students, Alwine von Keller, were found in 2006. Jung's talk consisted of a psychological commentary on a series of images in the medieval Codex Palatinus Latinus 1993, attributed to Opicinus de Canistris (1296‐c.1352), a fourteenth‐century Italian clergyman, mystic, miniaturist, and cartographer. Jung interpreted Opicinus’ images as a series of mandalas in which the Shadow, the dark principle, does not manage to be integrated into a balanced system. Opicinus tried to settle this division into opposites, which constitutes the main problem in modern times, while remaining inside the system of Christian doctrine. However, he did not succeed in his attempt to integrate the principle of the Shadow on the doctrinal level because he was not aware of the very same division in his own unconscious. Our article points out the features in the seminar where Jung seemed to show much more originality in his interpretation than other psychoanalytic studies on Opicinus or other analytical‐psychological readings of medieval Christian art.     

Jung's shadow: negation and narcissism of the Self

The cave walls of prehistoric man record two contrasting hand impressions: the one positive - a direct imprint; the other negative - a blank defined by a halo of colour. Jung's disturbed, displaced contact with his mother led to a struggle in establishing an integrated sense of 'I'; instead to create a sense of Self he brilliantly contrived to illuminate the darkness around that blank impress. The resulting lifework, enhanced by Jung's multifarious capacities as artist and philosopher as well as physician, is deeply impressive; yet Winnicott (1964) in his review of Memories, Dreams, Reflections (1963) nevertheless alludes to Jung's 'own need to search for a self with which to know' (p. 450). Passages from the autobiography are considered that appear to corroborate Winnicott's contention that Jung had a 'blank', potentially psychotic, core. Yet it is also argued that the psychoanalytic mainstream has undervalued the subtlety and creativity of Jung's own intuitive response to his shadow and that a sympathetic appreciation of this can still valuably inform our contemporary approaches to narcissistic disorders, especially dissociation.     

The psychogenesis of the ego: notes on Freud's 'case of homosexuality in a woman'

This paper examines Freud's (1920) case study 'The psychogenesis of homosexuality in a woman' in the light of the second topography that was being elaborated in his theoretical writing at that time. The analysis of the ego and its defence mechanisms, which was to become such an important part of clinical technique in Anglo-American psychoanalysis, psychoanalytic psychotherapy and psychodynamic counselling, is not set out explicitly in any of Freud's case studies. However, in this last case study presented by Freud, it is possible to see how an attention to family dynamics, Oedipal structures and patterns of identification set the stage for the new notion of the ego to emerge. This 'turning point' in theory and clinical technique is also, in this case, intimately related to theories of sexuality, and Freud's own assumptions about homosexuality and heterosexuality are considered here in relation to his account of the ego.     

The correspondence between Erich Neumann and C.G. Jung on the occasion of the November pogroms, 1938

In the light of recently‐published correspondence between Jung and Neumann, this paper considers and connects two aspects of their relationship: Jung's theory of an ethno‐specific differentiation of the unconscious as formulated in 1934, and the relationship between Jung and Neumann at the beginning of the Holocaust in 1938–with Jung as the wise old man and a father figure on one hand, and Neumann as the apprentice and dependent son on the other. In examining these two issues, a detailed interpretation of four letters, two by Neumann and two by Jung, written in 1938 and 1939, is given. Neumann's reflections on the collective Jewish determination in the face of the November pogroms in 1938 led Jung to modify his view, with relativization and secularization of his former position. This shift precipitated a deep crisis with feelings of disorientation and desertion in Neumann; the paper discusses how a negative father complex was then constellated and imaged in a dream. After years of silence, the two men were able to renew the deep bonds that characterized their lifelong friendship.     

Incest in Jung's work: the origins of the epistomophilic instinct

In this paper the differences between Jung's and Freud's writings on incest are explored. Jung's view is that the purpose of the child's sexual interest, as expressed also in his incestuous longings, is not purely the satisfaction of the biological instinct but is more importantly seen to be the development of thinking. The importance of the incest taboo for analytic work and the dangers of enactment of the erotic transference-countertransference dynamics are highlighted.     

Therapy for the Dead: Working Clinically with Jung's Black Books and The Red Book

With the 2020 publication of the facsimile edition of The Black Books, we have an opportunity to study the layers of C. G. Jung's creative writing process for the first time. In this paper, I explore Jung's practice of active imagination in relation to his fantasy dialogues with the dead during two specific episodes in 1914 and 1916. I discuss Jung's concept of the collective unconscious corresponding to the “mythic land of the dead” and I show how this idea develops in The Black Books and The Red Book, or Liber Novus, culminating in Septem Sermones ad Mortuos. I describe my work with a patient, who, in an early session, said she felt like the "living dead". I recount how the patient's experience of her own internal world began to change as we were able to wonder about the inner world of the patient's late mother and, together, to imagine her mother's lament. I consider the use of imagination when working with the concept of "therapy for the dead" (Hillman & Shamdasani, 2013, p. 164) in the context of intergenerational trauma.     

Family matters The descendants of Freud and Jung

A brief history of what it has meant to be a Jungian analyst and/or analytical psychologist in the United States and England is portrayed. At first the differences between psychoanalysis and analytical psychology were very great, and there was great animosity between the two schools. The conflict was much stronger in the United States than in England where Jungians developed a much better rapport with psychoanalysis. Recent theoretical developments within psychoanalysis, such as the development of self theory and intersubjectivity, as well as speaking about religious issues in a new way, have brought psychoanalysis closer to analytical psychology. On the other hand, analytical psychology has been enriched by an increased awareness of the importance of developmental issues and transference and countertransference. The implications for both psychoanalysis and analytical psychology are explored.     

Jung's views of Nazi Germany: the first year and Jung's transition

This article first considers Jung's response to the coming to power of the Nazis in Germany. It brings forth evidence that, besides wanting to preserve psychotherapy in Germany and maintain the international connection between the German and other communities of psychotherapists, he wanted to advance Jungian psychology – his psychology – in Germany. It also presents evidence that, although he occasionally made some anti‐Semitic statements during this early period, he was not anti‐Semitic in the way the Nazis were. The paper then argues that after Gustav Bally's criticisms in the Neue Zuercher Zeitung in February 1934, Jung entered into a transitional period that spring during which he became warier both of the Nazis and of making any statements that could be construed as being anti‐Semitic. Schoenl and Peck (2012) have shown how Jung's views of Nazi Germany changed from 1933 to March 1936. This present article demonstrates very significant changes in Jung's views during the important early part of this period, that is from January 1933 – when Hitler became Chancellor of Germany – through to the spring of 1934. It draws on evidence from archival and other primary sources.     

汉字:国人释梦实践的本土化面向

汉字释梦是根据梦像的视觉形象构造,寻找书写结构与其相对应的汉字,再依于汉字的本义把握梦的意义。首先依据现代心理学探讨传统梦学中汉字释梦的思想;然后对汉字释梦的可行性进行深入分析,认为梦和汉字都以表意为首要目的,都采取象形的表达方式,进而提出汉字释梦的操作思路;最后结合案例展现了汉字释梦在实践中的应用。     

Jung's evolving views of Nazi Germany: From 1936 to the end of World War II

This article first shows Jung's evolving views of Nazi Germany from 1936 to the beginning of World War II. In a lecture at the Tavistock Clinic, London, in October 1936, he made his strongest and most negative statements to that date about Nazi Germany. While in Berlin in September 1937 for lectures to the Jung Gesellschaft, his observations of Hitler at a military parade led him to conclude that should the catastrophe of war come it would be far more and bloodier than he had previously supposed. After the Sudetenland Crisis in Fall 1938, Jung in interviews made stronger comments on Hitler and Nazi Germany. The article shows how strongly anti‐Nazi Jung's views were in relation to events during World War II such as Nazi Germany's invasion of Poland, the fall of France, the bombings of Britain, the U.S. entry into the War, and Allied troops advancing into Germany. Schoenl and Peck, ‘An Answer to the Question: Was Jung, for a Time, a “Nazi Sympathizer” or Not?’ (2012) demonstrated how his views of Nazi Germany changed from 1933 to March 1936. The present article shows how his views evolved from 1936 to the War's end in 1945.     

Testing the implicit processing hypothesis of precognitive dream experience

Seemingly precognitive (prophetic) dreams may be a result of one’s unconscious processing of environmental cues and having an implicit inference based on these cues manifest itself in one’s dreams. We present two studies exploring this implicit processing hypothesis of precognitive dream experience. Study 1 investigated the relationship between implicit learning, transliminality, and precognitive dream belief and experience. Participants completed the Serial Reaction Time task and several questionnaires. We predicted a positive relationship between the variables. With the exception of relationships between transliminality and precognitive dream belief and experience, this prediction was not supported. Study 2 tested the hypothesis that differences in the ability to notice subtle cues explicitly might account for precognitive dream beliefs and experiences. Participants completed a modified version of the flicker paradigm. We predicted a negative relationship between the ability to explicitly detect changes and precognitive dream variables. This relationship was not found. There was also no relationship between precognitive dream belief and experience and implicit change detection.     

Misunderstanding Jung: the afterlife of legends

F. X. Charet's article, 'Understanding Jung: recent biographies and scholarship', is full of errors and legends. In this article, I demonstrate the tendentiousness of his criticisms of the historical work of Eugene Taylor and myself concerning Jung's linkages with the subliminal psychology of Théodore Flournoy, William James, and F. W. H. Myers, and the fallaciousness of his criticism of my claim that Memories, Dreams, Reflections was not Jung's autobiography.     

The Oedipus complex: A confrontation at the central cross‐roads of psychoanalysis

The theory of the Oedipus complex as Freud formulated it rests on the following pillars: the child's characteristic sexual and aggressive impulses concerning the parents, phallic monism, and the castration complex. This paper reviews the context in which Freud discovered the Oedipus complex, as well as Freud's theory. It then examines the proposals of later authors whose general Oedipal theories differ from Freud's in an attempt to point out both their possible correlations and confrontations with Freud. It includes Klein's pre‐genital Oedipal theory, Lacan's structuralist reinterpretation, Bion's reconception of the complex under the knowledge vertex, Green's generalized triangulation theory, Meltzer's notions of the aesthetic object and sexual mental states, and Chasseguet‐Smirgel's archaic Oedipal matrix     

The internal world of Don Giovanni

The author tries to account for the disturbing impact of Mozart's opera Don Giovanni. Some writers idealize Don Giovanni's power and vitality. The author view is that Mozart's music depicts him as a much emptier character, using phallic narcissism as a way of surviving a psychic catastrophe by projecting his pain into others. The music shows how Giovanni lives in projective identification with many other objects and part-objects, masculine and feminine; and how he seduces them into complicity with his defensive system. This situation is contrasted musically with the world of the other characters, particularly the women, who are depicted as more ordinary, more complex and, in fact, more sensual.     

Klein's Archaic Oedipus Complex and Its Possible Relationship to the Myth of the Labyrinth: Notes on the Origin of Courage

The ancient Greek myth linking the images of the labyrinth and the Minotaur provides an allegory for Melanie Klein's conception of the archaic Oedipus complex as well as a vivid illustration of Winnicott's notions of object usage and the 'subjective object'. The labyrinth is suggestive of mother's body as the first area for an infant's exploration and putative sadistic conquest. The Minotaur, in turn, suggests the infant's unconscious phantasies about the content of mother's body, namely such projective identifications onto that body as the paternal penis and the 'internal babies'. Further, the heroic dynamic personified by Theseus in the myth of the labyrinth metaphorically signifies what is here proposed as a developmental line that involves the courage to do a number of things, including to become, to create, to seek, to explore, to do, to challenge, to undertake risks, to accept, to rescue, to initiate, to think, to know and to realize. The Minotaur can thus be thought to serve as a universal subjective signifier for an 'Object of Challenge', which, if not successfully dealt with by the ego-development of the infant, transforms that default into the 'Object of Nemesis'. Ultimately, this myth of mastery speaks to the psychoanalytic process itself as well as casting light on the transformative aspects of sexual intercourse as a personal healing ritual.     

Narcissism, solitude, friendship: notes on the therapeutic alliance in the context of the Freud-Jung relationship

This paper deals with friendship and therapeutic alliance as a transformation of the libidinal love that structures the Oedipal complex. The author considers the relationship between Jung and Freud as a formidable test that may shed light on their personalities and on the relevance of the Oedipal complex for both of them and for their particular theories and practices. The author discusses the possibility that the Oedipal complex may be seen under a finalistic frame of reference and discusses which implicit goals it may express. Such a goal has not been reached by either Freud nor Jung, but might be the key to underline and recognize the fundamental importance of the 'therapeutic alliance' within the analytical situation, seen as a potential relationship between the selves of the patient and of the analyst springing from a transformation of libidinal love into 'friendship' as it was described by Friedrich Nietzsche.     

Purposive aspects of the erotic transference

This paper illustrates the erotic transference of a male patient towards his female analyst and the pressures and resistances within the transference and counter-transference to act out sexually. The patient's desire to act out sexually is seen both as a form of repetition compulsion within the transference and, in its purposive aspect, as an expression of the patient's need to find a loving breast and an empathic father. The patient's confused sexual identity is seen as a narcissistic defence against the experience of unbearable frustration in the pre-Oedipal stage. Through internalizing a new primal scene, the patient is able to separate from his past and to work through the Oedipus complex within the transference.