A serious misunderstanding: synchronicity and the generation of meaning

Abstract: This paper points to the problem caused by the fact that numerous academic ‘Jung studies’ are conducted on the basis of the English translation of Jung's works without any knowledge of his original texts and illustrates it with the misconstrual that Jung's concept of synchronicity suffered in the studies of many recent authors, as exemplified by two articles in the September 2011 issue of the JAP. The translation of ‘sinngemäße Koinzidenz’ as ‘meaningful coincidence’ seduced those writers to take synchronistic ‘meaning’ as meaning the meaningfulness of life or even as ‘transcendent meaning’, which is incompatible with Jung's synchronicity concept, and to replace Jung's strictly intellectual project of establishing an explanatory principle for synchronistic events (in addition to the principle of causality for all other events) by the fundamentally different project of focusing on the impact that such events may have for the experiencing subjective mind, on ‘human meaning‐making’, and, with a decidedly anti‐intellectual bias, of hoping for ‘shifts into non‐rational states of mind’.     

Transference and dream in illness: waxing psyche, waning body

In times of change, crisis, and illness, the excited points of an individual's personal history are reactivated within the transference and may also be noted by observing countertransference. When there are anomalies in the emotional and imaginal circle of the therapeutic relationship, there is occasion for repetition and/or a transformative opening. In some cases, there is simultaneous treatment of severe developmental fixations and compulsions, and issues of individuation. Images may emerge both from the personal field and from the collective and archetypal imagination. These may be expressions of interpersonal experience, intrapsychic dynamics, and physical as well as psychic state.     

Narrative Discourse and Theory of Mind Development

The authors examined experimentally whether exposure to social discourse about concepts related to mental states could promote changes in children's theory of mind understanding. In 2 studies, 3- to 4-year-old children were assigned to either a training or a no training control condition. All children were administered several theory of mind measures at pretest and 2 posttests. Training was not effective in improving performance in Study 1 (n = 37); but in Study 2 (n = 54), modifications of the training procedure led to significant improvements on measures of false belief and deception from pretest to 1st posttest. The findings support the influence of social discourse on children's theory of mind development.     

Chronos in synchronicity: manifestations of the psychoid reality

Jung's most obvious time-related concept is synchronicity. Yet, even though 'time' is embedded in it (chronos) there has been no systematic treatment of the time factor. Jung himself avoided dealing explicitly with the concept of time in synchronicity, in spite of its temporal assumptions and implications. In this paper the role of time in synchronicity is examined afresh, locating it in the context of meaning and relating it to the psychoid archetype. Synchronicity is viewed as an expression of the psychoid; the vital parameter for the elucidation of this link appears to be time. The author argues that the psychoid rests on relative time which Jung deemed transcendent. The existence of two different uses of the word 'time' in Jung's opus are emphasized: fixed time that dominates consciousness and relative time that exists in the psyche at large. Since consciousness cannot grasp the psychoid's temporality it de-relativizes time; examples of this 'behaviour' of time can be observed in instances of synchronicity. It is thus argued that synchronicity demonstrates by analogy the nature of the psychoid archetype. Jung's quaternio, as it developed via his communication with Pauli, is also examined in light of the above presented 'time theory'.     

Individual differences in meaning-making: Considering the variety of sources of meaning, their density and diversity

By employing a multi-dimensional inventory of sources of meaning (SoMe), individual differences in meaning-making are analysed. Sources of meaning as well as their density and diversity are related to experienced meaningfulness. It is hypothesised that sources of meaning are not functionally equivalent. Density and diversity are expected to relate positively to experienced meaningfulness. Drawing on a representative sample (N = 603), functional equivalence of sources of meaning is indeed refuted. Generativity is established as the most powerful predictor of meaningfulness. Meaningfulness increases significantly with density and diversity of sources of meaning; the relationship between density and meaningfulness is largely mediated by diversity. Findings indicate that commitment to numerous, diverse, and, especially, selftranscendent sources of meaning enhances the probability of living a meaningful life.     

Jung's dissociable psyche and the ec-static self

Abstract :  Much of Jung's later work assumes that the self is an  a priori  phenomenon in which centripetal dynamics dominate. There is, however, another current in Jung's writings which recognizes the self to be an emergent phenomenon. This view is increasingly prevalent in post-Jungian discourse, and Louis Zinkin's exploration of a post-Jungian-constructivist model of the self can be seen as part of this tendency.
My paper privileges an emergent understanding of the self by focusing on the 'unravelling', 'de-centring', centrifugal experiences of otherness in the psyche. It offers a post-Jungian reading of a number of writers who have been influenced by the psychoanalyst Jean Laplanche and proposes a model of the self which focuses on our fantasies, terrors and longings about coming undone and bringing others undone.
This model is then linked to Judith Butler's understanding of the self as an ec-static phenomenon, in which the self is, of necessity, outside itself, such that 'there is no final moment in which my return to myself takes place'. I suggest that Jung's early clinical researches into the dissociability of the psyche and the clinical tools which he developed as a result of this work are especially suitable for engaging with these emergent, centrifugal dynamics.     

Jung,Winnicott and the divided psyche

In his review of Memories Dreams Reflections, Winnicott diagnosed Jung as suffering from a psychic split, and characterized the content and the structure of analytical psychology as primarily moulded and conditioned by Jung's own defensive quest for a ‘self that he could call his own’. This pathologizing analysis continues to be endorsed by contemporary Jungian writers. In this paper I attempt to show that Winnicott's critique is fundamentally misguided because it derives from a psychoanalytic model of the psyche, a model that regards all dissociation as necessarily pathological. I argue that Jung's understanding of the psyche differs radically from this model, and further, that it conforms by and large to the kind of dissociative model that we find in the writings of Frederic Myers, William James and Theodor Flournoy. I conclude that a fruitful relationship between psychoanalysis and analytical psychology must depend upon an awareness of these important differences between the two psychic models.     

Pre-Hispanic perspectives on the modern Mexican psyche; contemporary subjects and ancient objects. A Mayan text of evolution: the stages of creation in the Popol Vuh or sacred book of the Mayans

The ancestral tribes of Mexico, like any people living within a certain culture, may be affected by the archetypal images and values of their surroundings. Access to the imagery of the Mayan creation myth, the Popol Vuh, has provided an orientation in my analytical work with Mexican patients as they attempt to recreate themselves by engaging their conflicts around their reality, individuality and capacity to relate. I will address the psychological meaning of the different stages of creation: the original creative event, the man of mud, the man of wood, the false sun and the man of corn. With these images, I will illustrate their clinical application in analytic work with three Mexican middle age male patients dealing with different issues of identity and with a young female patient struggling to separate from a manipulative and destructive family system.     

Synchronicity and the capacity to think: a clinical exploration

Synchronicity blurs the boundaries of psyche and physis. This invisible dance of mind and matter suggested to Jung an interconnection between physical and mental events reflecting a unified 'psychophysical space-time continuum'. His idea of exteriorization put forth the notion that unconscious thoughts can manifest themselves in the external world. I have related this to Bion's theory of thinking, where thoughts, which should be a prelude to action, become actions in themselves, projections of unthought thoughts. Through detailed clinical work with dreams I will explore the effects of early trauma on the development of the capacity to think, and the way in which synchronistic events relate to projections of early traumatic experiences which have not been 'mentalized'.     

Synchronicity,the infinite unrepressed,dissociation and the interpersonal

This paper uses the logic derived by Matte Blanco to provide an Archimedean point and a mathematics, both of which Jung complained of lacking, with which to validate the notion of synchronicity and to demonstrate that it is one of the inevitable properties of an unconscious which is unrepressed such as Jung's collective unconscious, and that such an unconscious will also be affective and interpersonal as well as intrapersonal. These have important clinical implications. After an exposition of Matte Blanco's thinking, some clinical material is presented of an episode in which patient and author both suffered the same psychosomatic symptom some time just prior to a session. Correspondences between Matte Blanco's logically derived ideas and Jung's phenomenological observations are made.     

American psychology,and the needs for transcendence and community

In this its centennial year the American Psychological Association has reason to take satisfaction from its past accomplishments. However, as psychologists we know that our view of our history has some self-serving aspects. There have been some errors of commission and omission. In this paper one of those errors of omission is discussed: the significance of religion, especially of the fundamentalist variety, for understanding the modern psyche. This omission is viewed from a historical perspective in which the relationship between the needs for transcendence and community underwent a fracturing that has had troublesome consequences both for religious and nonreligious people. The nature of those needs are illustrated in the ideas and writings of two people separated by 2500 years: Socrates and B. F. Skinner. This paper was delivered by Professor Sarason as an invited address to the American Psychological Association in celebration of it centennial in Washington DC, August 1992. The editor is particularly pleased that Dr. Sarason chose to publish his address in this journal.     

论宗教伦理的世俗性与超越性

宗教伦理有世俗性和超越性两方面。宗教伦理的世俗性,是宗教处理人与人之间的现实联系,使人有序安定地生活在人世间,能够信仰宗教和实践宗教的基础;宗教伦理的超越性,是宗教倡导信仰者要超越自我而与神的规范、教诲相联系,超越人的现实性而与神的永恒性相联系,超越现实世界而与神的彼岸世界相联系。世俗性和超越性是宗教伦理作用于信众的重要特征。     

The self, the psyche and the world: a phenomenological interpretation

Abstract :  This paper takes as its starting point Jung's definition of the self as the totality of the psyche. However, because the term psyche remains conceptually unclear the concept of the self as totality, origin and goal, even centre, remains vague. With reference to Heidegger's analysis of human being as  Dasein , as well as Jung's writings, it is argued that Jung's concept of psyche is not a synonym for mind but is the world in which we live psychologically. An understanding of the psyche as existentially situated requires us to rethink some features of the self. For instance, the self as origin is thus not a pre-existential integrate of pure potentiality but the original gathering of existence in which, and out of which, personal identity is constituted. The ego emerges out of the self as the development and ownership of aspects of an existence that is already situated and gathered. Relations between the ego and the self are about what is known, or admitted, and its relation with what is already being lived within the gathering that is existence. The self as psyche, origin, and centre are discussed, as well as the meaning of interiority. Epistemological assumptions of object relations theory are critically discussed. The paper also includes critical discussions of recent papers on the self.     

Synchronicity and the I Ching: Jung, Pauli, and the Chinese woman

The capacity of the human mind to discover and invent both imagistic analogies and mathematical structures to represent reality is strikingly juxtaposed in the ancient Chinese text of the I Ching. Its emphasis on containing all sorts of opposites and its plastic appeal to multi-valenced experience has kept it alive through millennia and across cultures. Jung was introduced to its Taoist wisdom by the Sinologist Richard Wilhelm. The Nobel Laureate quantum physicist Wolfgang Pauli became familiar with its philosophy and mathematics through his reading of Schopenhauer and Leibniz. In their correspondence about the nature of the unconscious and synchronicity, Pauli and Jung also exchanged their musings on Pauli's dreams of a Chinese woman, her role in his psyche and his scientific theories(1).     

Virtual reality and the psyche. Some psychoanalytic approaches to media addiction

This paper explores the ramifications of excessive use of media on personality development, the development of symbolic and thinking functions and on psychic reality. In doing so, the questions of whether there are specific media objects possessing an intrinsic symbolic quality, and which attachments in the inner world of a child/adolescent can be mobilized or destroyed are discussed. By selecting specific material, computer gamers use their game to activate the field of a personal psychic reality. Hereby, they attempt some kind of self‐healing. However, after leaving the game, conflicts and traumata re‐enacted but unresolved in the game disappear from their temporary representation without generating any resonance in the gamer's psychic experience. Consequently, although states of mind and affects are activated in the computer game, their processing and integration fail; the game results in a compulsive repetition. The construction and consolidation of retrievable maturation and structural development, the representation of the unrepresentable, succeed in the context of the triangulating analytic relationship, initially through a jointly performed symbolic and narrative re‐experience or the recreation of the game. Theoretical considerations are illustrated by means of clinical vignettes.     

Faith and the practising analyst

Abstract: 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.     

Ego consciousness in the Japanese psyche: culture,myth and disaster

With globalization, modern Western consciousness has spread across the world. This influx has affected the Japanese culture but ego consciousness has emerged through a long history and different course from that of the West. At a personal level, I have been interested in the establishment of a subject in a culture that values homogeneity and to understand this, I reflect on my own history of living in both the East and the West and on my experience practising psychotherapy. To show Japanese collective functioning at its best, I describe the human inter‐connectedness and collaboration during the 2011 disaster. I explore the ‘Nothing’ at the centre of the Japanese psyche, through a reading of Japanese myth, especially the most originary and almost pre‐human stories that come before the anthropomorphized ‘First Parents’. A retelling of this founding story, reveals the multiple iterations over time that manifest in embodied being; this gradual emergence of consciousness is contrasted with Western myths of origin that are more clear and specific. This study attempts to bring awareness of the value and meaning of Eastern consciousness and its centre in the ‘Nothing’.     

The Self, the symbolic and synchronicity: virtual realities and the emergence of the psyche

Jung's theory of synchronicity is seen as a step in the development of a complete theory of the symbol. In so doing, a number of proposals are made for modelling the symbolic process along lines already in use for modelling a variety of other phenomena, ranging from language to the behaviour of earthquakes. These modelling techniques involve processes of self-organization, and raise issues of scaling in systems including symbolic systems. The proposal is made that symbolic systems obey the same rules of scaling that these other systems obey, and that symbolic systems can therefore be understood as exhibiting the characteristics of a power law distribution-a concept that is explained and developed in the paper. It is finally proposed that synchronicity is an aspect of the symbolic that can be characterized as exhibiting a high degree of 'symbolic density'.     

Disembodied Minds and the Problem of Identification and Individuation

We consider and reject a variety of attempts to provide a ground for identifying and differentiating disembodied minds. Until such a ground is provided, we must withhold inclusion of disembodied minds from our picture of the world.