Malchish‐Kibalchish: cultural factors in a clinical case

In this paper, a Jungian understanding of cultural factors influencing individual analysis is illustrated with the case of a patient suffering from panic attacks. The analysis revealed that, in addition to the patient's personal background, the collectivistic attitudes of the Soviet culture, which had a moulding effect on the patient in his childhood and obstructed his individuation, should be taken into account. The concepts of the totalitarian object and the Russian cultural complex encompassing a grandiosity pole and an inferiority pole are used to explore the patient's condition, and the crucial role of creating mutual language with the patient is outlined.     

No one here gets out alive: the Bluebeard story in therapy and in the culture

In this paper, the Bluebeard story is used to highlight mechanisms underlying an individual analytic case and some cultural phenomena from a Jungian perspective. I describe a patient whose psyche was dissociated into a tormenting monstrous figure and a regressed childish self, which Kalsched explains as activation of the archetypal defence system. As her analyst, I had to survive attacks of the patient's persecuting inner object, which she related to Bluebeard as a representation of relentless murderousness. At the cultural level, Bluebeard pertains to the concept of the totalitarian object (Sebek 1996) and to the pole of grandiosity of the Russian cultural complex.     

Jung in the academy: a response to David Tacey

It is argued that responsibility for academia's disdain for Jungian psychology needs to be accepted by the Jungian community to the extent that it remains unrelated to contemporary literature, academic concerns and modes of enquiry in the social sciences. Several illustrative examples are presented. Of special concern is that the most powerful marketing of the name of Jung comes from American publishing companies that produce New Age Jungian pop, which is, even in Jungian terms, theoretically weak and further damages the academic standing of Jung. Reasons for the relatively good standing of Jungian psychology in South Africa are discussed. Special mention is made of the contributions of Vera Buhrman and several other academics. It is argued, however, that the academic criticisms of Buhrman's cross-cultural writing have merit. In the current intellectual climate in South Africa, Jung's cultural essentialism is anachronistic, and to endorse it will be to forfeit credibility in South African academic circles. In contrast to Tacey it is argued that academic excellence is not to be equated with dispassionate, liberal objectivity and balance. Instead, I argue for the cultural and epistemological importance of our complexes, and for the transformative personal and intellectual significance of falling in love with Jung. This defence of the complexity of knowing and thinking leads into a discussion of the tricksterlike strategies involved in successfully teaching Jungian psychology, for both the sceptical intellectual elite and the star-struck Jungian lovers need to be seduced into richer, more informed thought. It is concluded that the tensions between analytical psychology and related fields in the social sciences need to be more centrally integrated into the Jungian field itself.     

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.     

A preliminary sketch of a Jungian socioanalysis – an emerging theory combining analytical psychology,complexity theories,sociological theories,socio- and psycho-analysis,group analysis and affect theories1

This paper presents a preliminary sketch of what we have termed a Jungian socioanalysis – an emerging theory combining analytical psychology, complexity theories, sociological theories, socio- and psycho-analysis, group analysis and affect theories. Our assumption is that Jungian theory and practice need to attend to and focus more on social contexts, sociality and the influence of societal developments. But also, on the other hand, that analytical psychology, primarily Jung’s theory of individuation and the transcendent function as well as the broad complexity perspective of his theory of psyche, can be extended to a ‘socio’ and not just a ‘psycho’ perspective. The paper presents five foundational assumptions for a Jungian socioanalysis, with the following headings: 1) A Jungian socioanalysis calls for a complex psychology; 2) (Un)consciousness is social and sociality has a dimension of (un)consciousness; 3) A Jungian socioanalysis explores social fields ‘from within’ by smaller groups; 4) A Jungian socioanalysis enables and is enabled by emerging metaphors and affect-imagery; 5) Socio-cultural fields have an impulse toward individuation. This is the first of two papers in the present edition of the journal – the second paper gives socio-clinical illustrations of our thesis in this paper.     

The self in analysis

This paper develops a theoretical and clinical approach to the self which is non-essentialist and post-modem. Briefly, it offers a framework for theorizing Self based on hermeneutics and psychological constructivism. It then develops a critique of the essentialist Jungian theory of Self in which the Self is frequently described as a human subject with views, intentions and desires of its own. With this is background, a post-modern Jungian framework for Self is advanced, with a brief clinical account of the self in analysis.     

Influences on my clinical practice and identity. Jungian analysis on the couch–what and where is the truth of it?

The author considers the various influences that have shaped his clinical practice and particular identity as a Jungian analyst. It is hoped that the sharing of these observations will, like a shard of a hologram, reflect aspects of the Jungian community as a whole. The author also attempts to put Jungian analysis ‘on the couch’ by looking at the current debate in the Journal between traditional and relational psychoanalysis. This is compared to the discourse that philosophy has been struggling with for centuries concerning the nature of truth.     

Healing the wounds of our fathers: intergenerational trauma, memory, symbolization and narrative

This paper explores the history of psychoanalytical approaches to intergenerational trauma, both from the Freudian and from the Jungian schools, and addresses the need when we speak of intergenerational or transmitted trauma to better define the nature and the different categories of trauma with particular reference to extreme and cumulative traumas such as those experienced by the survivors of the Nazi death camps and the Russian gulags. Therapy with survivors and with their children requires a particular adaptation of analytical technique as what is at stake is not so much the analysis of the here and now of the transference and countertransference dynamics which indeed can in the early stages be counterproductive, but the capacity of the analyst to accept the reality of the trauma with all its devastating and mind-shattering emotions without losing the capacity to imagine and to play metaphorically with images, essential if the patient is to be able to create a space for representation.     

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.     

A Brief History of Jungian Splits in the United Kingdom

The institutionalizing of analytical psychology in the United Kingdom has its origins in the Analytical Psychology Club founded on 15 September 1922. It became increasingly apparent that professionalization of the Jungian movement was essential and this led to the formation of the Society of Analytical Psychology in 1946. This was followed in 1951 by the founding of the British Association of Psychotherapists. The Association of Jungian Analysts split off from the Society of Analytical Psychology in 1975–6, and this was followed in 1982 by the split between the Association of Jungian Analysts and the Independent Group of Analytical Psychologists. The Berlin Congress of 1986 saw the beginnings of a liaison body for the four London societies, which came to be called the Umbrella Group. This has organized joint conferences and workshops, but the split in 1992 between the United Kingdom Council for Psychotherapy and the British Confederation of Psychotherapists has posed a new threat to the growing harmony between the London societies. In the face of this threat, the Umbrella Group has not been able to articulate a common policy and strategy about the Jungian presence in the United Kingdom.     

A survivor's account of sexual exploitation by a Jungian analyst

This essay explains the ramifications of sexual exploitation in the context of Jungian analysis. It argues that misuse of work specifically framed as Jungian can cause severe, deep, and long-lasting harm. It suggests that Jungian professionals strengthen and increase the scope of their actions to deter rogue colleagues from exploiting their analysands.     

Archetype and object: primary deintegration and primary love in analytical play therapy with young children

Jungian and post-Jungian theory of the development of the child's psyche is reviewed. A discrimination between primary and secondary deintegration is suggested. Post-Freudian theory regarding primary object relations is integrated with the Jungian model. The two approaches can contribute synergistically to inform and advance play therapy with young children. Patients from widely diverse cultural backgrounds use their relationship with the therapist as a helpful person (object), and engage in archetypal material from the collective unconscious, to help them work on and through their unresolved emotional issues.     

The session of the two dreams

Abstract :  Through the discussion of the clinical material the author tries to show how numerous aspects of traditional Jungian analysis are close to several theoretical and clinical developments of Relational Psychoanalysis. A short introduction about relational psychoanalysis is given. The relational aspects of Jungian theory and praxis are underlined. If we refer to these theoretical constructs, it becomes possible to work in an original way and think of the clinical setting as different from the classical Freudian one, without abandoning Jungian tradition.     

Dreaming for the World: A Jungian Study of Dreams During the COVID-19 Pandemic1

This project explores what dreams might reveal about the collective psyche’s response to the COVID-19 pandemic in its first year, before the development of vaccines. A brief survey, distributed to Jungian colleagues and organizations, and to various social media sites, invited people to submit online a dream related to the COVID-19 pandemic. Four hundred and thirty-six dreams were submitted. Forty additional Russian dreams were collected and submitted by Russian colleagues. Using qualitative research methods based on phenomenological hermeneutics, the researchers categorized and counted the range of COVID imagery. In addition, the researchers describe a range of psychic responses to the pandemic, including horror, grief, sickness, social discord, and violence, but also images of healing and transformation, increased sense of community, and spiritual renewal. Several healing nightmares are presented. Healing alchemical and anima/animus imagery is described. Twelve dreams are introduced and presented. It is concluded that the collective psyche, rooted in the Self, is a healing resource for social and cultural trauma. This project supports Beradt’s (1968) inspirational study of dreaming in Nazi Germany, as well as recent studies of COVID-related dreams and recent publications on the social nature of dreaming.     

Analytical Psychology and Science: Adversaries or Allies?

This article examines C. G. Jung's relationship to science as a paradigm and the relationship between the Jungian community and science. The impact of Jungian “isolation” in terms of academic dialogue, cross-theoretical influence, and absence from the public sphere is also discussed. The author examines how findings from science can enhance our functioning as analytic clinicians and improve our ability to communicate the wealth found in analytical psychology to a variety of audiences outside Jungian circles. Finally, research on analytic interaction and analytic theories of the mind/psyche is explored as well as general research that has implications for analytical psychology and psychoanalytic theory.     

Jung and Gnosticism

Carl Jung interprets Gnosticism the way he interprets alchemy: as a hoary counterpart to his analytical psychology. As interpreted by Jung, Gnostic myths describe a seemingly outward, if also inward, process which is in fact an entirely inward, psychological one. The Gnostic progression from sheer bodily existence to the rediscovery of the immaterial spark trapped in the body and the reunion of that spark with the immaterial godhead symbolize the Jungian progression from sheer ego consciousness to the rediscovery of the unconscious within the mind and the integration of the ego with the unconscious to forge the self. For Jung, Gnostics are the ancient counterpart to present-day Jungian patients. Both constitute a psychological elite. Where most persons are satisfied with traditional means of connecting themselves to their unconscious, Gnostics and Jungians are sensi tive to the demise of those means and are seeking new ones. Where, alternatively, most other persons are oblivious to the existence of the unconscious altogether, Gnostics and Jungians are preoccupied with it. Gnostics project their unconscious onto the cosmos and are therefore striving to connect themselves to something external, not just, like Jungians, to something internal. Interpreting in Jungian terms the Gnostic myth Poimandres, I argue that Jungian psychology makes enormous sense of the myth, but not in the way that Jung envisions. Upon rediscovering his spark, the Gnostic seeks to reject his body altogether rather than to mesh the two. He does strive to reunite with the godhead, but the godhead is immateriality itself rather than, like the body, matter. Indeed, the godhead, taken psychologically, is only a projection of the unconscious onto the cosmos, so that the unconscious is thereby reuniting with itself. The Gnostic's uncompromising rejection of the body and, more, of the whole material world therefore symbolizes not, as Jung assumes, the Jungian ideal of wholeness but the Jungian nemesis of inflation or, worse, psychosis. I suggest that Jung misconstrues Gnosticism because he parallels it to alchemy, which does fit the Jungian ideal.     

James kirsch and his extended family 1901–1989

Women Who Run With the Wolves: Myths and Stories About the Wild Woman Archetype by Clarissa Pinkola Estés from the Jungian Storyteller Series

The Radiant Coat: Myths and Stories About the Crossing Between Life and Death by Clarissa Pinkola Estés from the Jungian Storyteller Series

Journey Into Creativity: Myths and Stories About the Creative Fire by Clarissa Pinkola Estés From the Jungian Storyteller Series

The Boy Who Married An Eagle: Myths and Stories About Male Individuation by Clarissa Pinkola Estés from the Jungian Storyteller Series

Wanning the Stone Child: Myths and Stories About Abandonment and the Unmothered Child by Clarissa Pinkola Estés from the Jungian Storyteller Series     

Jung and Gnosticism

Carl Jung interprets Gnosticism the way he interprets alchemy: as a hoary counterpart to his analytical psychology. As interpreted by Jung, Gnostic myths describe a seemingly outward, if also inward, process which is in fact an entirely inward, psychological one. The Gnostic progression from sheer bodily existence to the rediscovery of the immaterial spark trapped in the body and the reunion of that spark with the immaterial godhead symbolize the Jungian progression from sheer ego consciousness to the rediscovery of the unconscious within the mind and the integration of the ego with the unconscious to forge the self. For Jung, Gnostics are the ancient counterpart to present-day Jungian patients. Both constitute a psychological elite. Where most persons are satisfied with traditional means of connecting themselves to their unconscious, Gnostics and Jungians are sensi tive to the demise of those means and are seeking new ones. Where, alternatively, most other persons are oblivious to the existence of the unconscious altogether, Gnostics and Jungians are preoccupied with it. Gnostics project their unconscious onto the cosmos and are therefore striving to connect themselves to something external, not just, like Jungians, to something internal. Interpreting in Jungian terms the Gnostic myth Poimandres, I argue that Jungian psychology makes enormous sense of the myth, but not in the way that Jung envisions. Upon rediscovering his spark, the Gnostic seeks to reject his body altogether rather than to mesh the two. He does strive to reunite with the godhead, but the godhead is immateriality itself rather than, like the body, matter. Indeed, the godhead, taken psychologically, is only a projection of the unconscious onto the cosmos, so that the unconscious is thereby reuniting with itself. The Gnostic's uncompromising rejection of the body and, more, of the whole material world therefore symbolizes not, as Jung assumes, the Jungian ideal of wholeness but the Jungian nemesis of inflation or, worse, psychosis. I suggest that Jung misconstrues Gnosticism because he parallels it to alchemy, which does fit the Jungian ideal.     

Binding legacies: ancestor,archetype and Other

This article discusses the multicultural interconnection between Jungian analysts’ training and Africanist training candidates. The importance of ancestral lineage and archetypal influences in the clinical setting are explored for better understanding of issues related to the transference and therapeutic interventions. A discussion of racial relations and racism is addressed as a frequently missing element in the psychoanalytical training of future Jungian analysts.     

Myers‐Briggs typology and Jungian individuation

Myers‐Briggs typology is widely seen as equivalent to and representative of Jungian theory by the users of the Myers‐Briggs Type Indicator (MBTI) and similar questionnaires. However, the omission of the transcendent function from the theory, and the use of typological functions as its foundation, has resulted in an inadvertent reframing of the process of individuation. This is despite some attempts to integrate individuation and typology, and reintroduce the transcendent function into Myers‐Briggs theory. This paper examines the differing views of individuation in Myers‐Briggs and Jungian theory, and some of the challenges of reconciling those differences, particularly in the context of normality. It proposes eight principles, drawn mainly from Jungian and classical post‐Jungian work, that show how individuation as a process can be integrated with contemporary Myers‐Briggs typology. These principles show individuation as being a natural process that can be encouraged outside of the analytic process. They make use of a wide range of opposites as well as typological functions, whilst being centred on the transcendent function. Central to the process is the alchemical image of the caduceus and a practical interpretation of the axiom of Maria, both of which Jung used to illustrate the process of individuation.