这殿后来的荣耀必大过先前的荣耀——杭州基督教崇一堂新堂落成典礼暨《爱的人生》首发式

“万王之王,万主之主,唯有你配得敬拜和赞美……”2005年5月5日9点30分,在熟悉的赞美歌声伴随下,杭州基督教会崇一堂新堂落成典礼暨《爱的人生》首发式正式拉开序幕,丁光训主教,中国基督教两会咨询委员会主任韩文藻同工,中国基督教三自爱国运动委员会主席季剑虹长老,中国基督教三自爱国运     

The psychoanalyst as individual: self-analysis and gradients of functioning

The authors discuss the position of the analyst as an individual and the idea that his mental functioning can be seen as a meaningful element of the analytic field. The first part of the article shows the importance of the analyst's self-analysis, with particular attention to periods when the analyst is facing a difficult time, self-analysis in supervision, and the exploration of transgenerational influences. The authors go on to discuss the many gradients of the analyst's mental functioning, and these are mirrored in the patient's text, an indication of attunement.     

Little Hans and Freud's self-analysis: a biographical view of clinical theory in the making

For nearly a century, Freud's "Analysis of a Phobia in a Five-year-old Boy" has been read mainly--if often critically--with Freud's conscious aim in mind: providing evidence for the central importance of oedipal conflict. Material recently released by the Freud Archives casts new light on Freud's treatment of Hans's mother, Olga Graf (nee H?nig)--which began at the height of his self-analysis in 1897--and of Hans himself. Read in the enriched context of new information from Eissler's interviews with Max Graf and Herbert Graf, two texts--Freud's 1897 letters to Fliess and the 1909 case history--illuminate possible personal motives for Freud's insistence on the primacy of oedipal conflict.     

Where East meets West: in the house of individuation

The psychological process of individuation as experienced in Jungian work may lead to states of consciousness that resemble advanced spiritual developments across religious traditions and cultures. This is where Westerners may reach a common ground with the East. In the essentials and with respect to the final goal there is little difference among the many ways to the self, even if the cultural features in the landscape are disparate. In late stage Jungian analysis and individuation and in what Erich Neumann calls ‘centroversion’, the personal and the impersonal aspects of the personality accumulate around the ego‐self axis to form a composite identity. In this complex structure the ego does not vanish but is joined to the impersonal archetypal levels of the psyche and identity thus becomes at once individual and archetypal. This is the third stage of conjunction as described by Jung in Mysterium Coniunctionis and it is identical to the type of consciousness depicted in the final scenes of Zen Buddhism's Ten Ox‐Herding Pictures.