受伤的治愈者——心理治疗中治疗师个体经历的意义

本文通过理解＂喀戎＂——这一受伤的治愈者原型,论述治疗师的个体经历在心理治疗中对其治疗取向的影响,并分析反移情的作用以及治疗师的创伤作为有效的工具在心理治疗中的应用,阐明了受伤的治愈者在心理治疗中的意义。     

Analytical psychology and its relation to psychoanalysis. A personal view

Jungian analysis is a process based on analytical psychology; it shows local variations giving emphasis to different aspects of Jung's work within the various societies which make up the IAAP. I describe the orientation of the Society of Analytical Psychology (SAP). I have emphasized the different origins of psychoanalysis and analytical psychology and described how, because we encounter the same clinical phenomena, our differences centre on technique and interpretation in the context of our theoretical differences (see Astor 1998, p. 697 & 2001). In the main the link to psychoanalysis has come from the connection forged by Fordham, who recognized that Jung and Klein shared a similar perception of the significance of unconscious phantasy. For Klein unconscious phantasy was the primary unconscious content, and this is different, as Spillius has recently pointed out, from Freud for whom, 'the prime mover, so to speak, is the unconscious wish.     

Psychotherapists' dreams about their patients

Abstract This study examines therapists’ dreams about their patients from the Jungian and the relational perspectives. Few clinical and empirical references to this subject are to be found in the literature. In the present study 31 dreams were collected from 22 therapists. Dreams were collected using anonymous self‐report inventory. The research focused on three theoretical research questions: 1. What themes appear in the manifest content of therapists’ dreams about their patients? 2. What contributions are made by Jungian interpretation of therapists’ dreams about their patients? 3. To what extent are masochistic contents present in the manifest content of therapists’ dreams about their patients? The first question was addressed using categorical content analysis of a) themes common to different dreams and b) pre‐determined themes for all dreams. The third research question was addressed using Beck's (1967) ‘Masochistic Dream’ measure. Results: Among the themes common to different dreams were: therapist‐patient role reversal; therapist and/or patient attends and remains in meeting, departs/doesn’t depart; cancellation of therapy session; sexuality between therapist and patient; aggression; presence vs. absence; non‐verbal relationship and communication; time; driving vs. stopping. With regard to pre‐determined themes it was found that in 20 of the 31 dreams, the therapist had a negative experience and was characterized as vulnerable. Likewise it was found that 26 out of 31 dreams took place in either a) a street, a road, a route, a corridor; b) en route to somewhere; c) a therapy room and/or building; d) a house. With regard to the contribution of Jungian interpretations of the dreams it was found that 17 of the dreams had diagnostic and prognostic elements, 4 of which were initial dreams, 9 of them were compensatory dreams and in 14 it was found that the patient represents the shadow of the therapist. With regard to the third question it was found that 18 of the 31 dreams met Beck's (1967) criteria for masochistic dreams. The theoretical discussion examines the findings from a Jungian perspective, with an emphasis on also understanding the dream in terms of its expression of relational aspects of the therapist‐patient relationship. The findings affirm the presence of the ‘wounded healer’ archetypes in therapists’ dreams about their patients. The results of the study indicate that therapists’ dreams about their patients can be a valuable tool for deepening understanding of the therapeutic relationship and process.     

Approaching archetypes: reconsidering innateness

The question of innateness has hounded Jungian psychology since Jung originally postulated the archetype as an a priori structure within the psyche. During his life and after his death he was continually accused of Lamarckianism and criticized for his theory that the archetypes existed as prior structures. More recently, with the advent of genetic research and the human genome project, the idea that psychological structures can be innate has come under even harsher criticism even within Jungian thought. There appears to be a growing consensus that Jung's idea of innate psychological structures was misguided, and that perhaps the archetype-as-such should be abandoned for more developmental and 'emergent' theories of the psyche. The purpose of this essay is to question this conclusion, and introduce some literature on psychological innateness that appears relevant to this discussion.     

Are archetypes transmitted more by culture than biology? Questions arising from conceptualizations of the archetype

The archetype is one of the most important, if not the central concept of analytical psychology. Nevertheless from the beginning the concept was controversial. This paper attempts to review the debate around the term archetype and tries to point out some of the main problems the concept has in the light of contemporary knowledge especially in genetics and neurosciences. It becomes clear that for its use in the practice of Jungian psychotherapy the element of universality in the concept of archetypes is crucial. However, it must be concluded that there is still no firm scientific foundation for the claim that complex symbolic patterns (as for example the myth of the hero) can be transmitted in a way that every human individual has access to them. The paper attempts to show possible ways in which this transmission may be more successfully conceptualized. I would like to have Jung have the last word here. We find a hint in Jung's work where he opens up to ideas much like the ones I have developed here, and this is where Jung says: culture is part of man's nature.     

PANENTHEISM AND THE UNDOING OF DISENCHANTMENT

In this article, I draw on historical and conceptual arguments to show, first, that disenchantment and the influential view of the relationship between science and religion to which disenchantment gives rise are rooted in the metaphysics of theism. I then introduce the alternative metaphysical position of panentheism and identify Jungian psychology as an important, if implicit, mid‐twentieth‐century instance of panentheistic thought. Using the example of Jungian psychology, I demonstrate how the viewpoint of panentheism undoes the implications of disenchantment for the relationship between science and religion, promoting greater opportunities for dialogue and reconciliation between science and religion. I note, however, that these closer relations may depend on understanding science and religion differently from how they are understood under disenchantment. While the original tension between science and religion is eased, another tension—between panentheistic and disenchanted understandings of science and religion—is exposed. I conclude by reflecting on some implications of this discussion for sociology.     

One Thousand Dreams

The dreams in Psychology and Alchemy were important to Jung because they portray a natural process in the unconscious in which the mandala symbolism gradually takes form, with emphasis on a centre. The dreamer is led through a labyrinth of archetypal symbolism which lays in evidence the dynamic structure of the psyche.
Jung was obviously not permitted to reveal the identity of the man behind the dreams. This paper introduces the historical dreamer, Wolfgang Pauli (1900-1958), together with a sample of his significant dreams as discussed by Jung. The intent is to bear witness to the suffering which hides behind the archetypal imagery, as well as the transformative power of the archetype, lending support to Jung's statement that 'behind every neurosis there is a religious problem'.
Pauli was a genius, who as a Nobel laureate ranked with the top physicists of this century. As a one-sided intellectual atheist alienated from his feelings, in his early thirties he met with an emotional crisis, which led him to Jung for treatment. The dreams that Pauli experienced at that time carried him through a depth experience, a nekyia, that transformed his attitude toward life. They were also a precursor to a dream life that stimulated his investigation of non-causal influences common to quantum physics and (analytical) psychology, i.e. the 'psychophysical problem', including synchronicity.
A legacy of Pauli's life was to show that the non-rational unconscious can give meaningful expression to the functioning of a scientific mind.     

Psyche, Matter and Synchronicity

In 1948, and with Pauli s enthusiastic support, Jung began to write down his thoughts on synchronicity. A two-year correspondence ensued, with a focus on psyche and matter, and the importance of acausality within the frameworks of physics and psychology.
This paper traces the improbable interaction between the physicist and the psychologist, as these great scientists enrich and merge their formative views on acausality. Bolstered by his dreams, Pauli draws a correspondence between psychology and atomic physics, centring on the 'psychophysical problem', including synchronicity. Seminal thoughts are discussed, such as the need to broaden the concept of the archetype, and to recognize that the future of analytical psychology is not to be found primarily in therapy but in a 'unified holistic conception of nature and the status of man within it'. Two world pictures were constructed, identifying a non-causal (non-rational) side to reality, as experienced both in physics and the psyche. Pauli discusses his concept of a 'neutral language', the aim being to bridge the gap between psyche and matter, both of which are seen to rest on a common foundation, known to the alchemists as the unus mundus. The collaboration was highlighted with the publication of their book, The Interpretation of Nature and the Psyche (1952), which emphasizes the archetypal influence of archetype on consciousness.     

Analytical psychology and the ghost of Lamarck: did Jung believe in the inheritance of acquired characteristics?

Whether Jung was a Lamarckian or not has always been a hotly debated topic, both within the post‐Jungian community and amongst scholars with an interest in Jung in the wider academic community. Yet surprisingly few substantial pieces of work have been dedicated to it and, to my mind, no one has yet managed to do justice to all the subtleties involved. The scholars who have claimed that Jung is a Lamarckian have, for the most part, oversimplified the debate by failing to discuss the passages in which Jung appears to be defending himself against Lamarckism; the scholars who have defended Jung against Lamarckism, however, have as a rule not adequately dealt with the question of whether these passages actually get Jung off the hook. This paper will attempt to correct this imbalance by putting forward four key passages spanning Jung's career that all represent conclusive evidence that Jung was indeed a Lamarckian. After discussing these, it will then deal in detail with the passages in which Jung appears to be defending himself against Lamarckism, making the case that they do not represent a defence against Lamarckism at all and have therefore generally been misinterpreted by many scholars.     

Beyond synchronicity: the worldview of Carl Gustav Jung and Wolfgang Pauli

While exploring the phenomena of synchronicity, Carl Gustav Jung became acquainted with the quantum physicist Wolfgang Pauli and eventually began a collaboration with him. During that collaboration Jung's study of synchronistic phenomena underwent a considerable change; prior to the collaboration, Jung had stressed mainly the phenomenological and empirical features of synchronistic phenomena, while in association with Pauli, he focused his attention upon their ontological, archetypal character. Pauli, on the other hand, became increasingly sensitive to the philosophical aspects concerning the unconscious. Jung and Pauli's common reflections went far beyond psychology and physics, entering into the realm where the two areas meet in the philosophy of nature. In fact, as a consequence of their collaboration, synchronicity was transformed from an empirical concept into a fundamental explanatory-interpretative principle, which together with causality could possibly lead to a more complete worldview. Exploring the problematic character of the synchronicity concept has a heuristic value because it leads to the reconsideration of the philosophical issues that drove Jung and Pauli to clear up the conceptual background of their thoughts. Within the philosophical worldview arising from Jung and Pauli's discussions about synchronicity, there are many symbolic aspects that go against mainstream science and that represent a sort of criticism to some of the commonly held views of present day science.     

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.     

Lifespan Development Revisited: African-Centered Spirituality Throughout the Life Cycle

Traditionally in the field of psychology, most theories were developed from the perspective of scholars from Western culture. Because of this, the generality of such theories is usually limited, especially when applying them to people of African descent who have experienced different realities of life as a function of worldwide racial oppression. Especially lacking in the theories is a consideration of the role of spirituality in the development and psychological well-being of people of African descent. The authors discuss the problems of Western theories using Erikson's model of life-span development as an example. They present the definition of spirituality using an African-centered lens, and then propose a synthesis between Western and non-Western developmental theories with the issue of spirituality placed in the center of analysis.     

荣格心理学与中国文化

荣格及其分析心理学,对于我们国内的心理学和人文科学都曾产生了重要影响。但是,荣格心理学本身,却与我们的中国文化,有着内在的联系。或者说,在荣格正是在充分吸收了中国文化的基础上,才完善与发展民其分析心理学的体系。在本文中,作者通过对汉学字维尔海姆,以及通过《易经》和“道”,分析与论述了荣格分析心理学与中国传统 关系,阐述了中国文化心理学的意义 。     

The return of the prodigal: the emergence of Jungian themes in post-Freudian thought

Stories about reality and the nature of truth constitute the essence of psychological theory. This paper is an overview of the various Jungian-sounding 'storylines' that have slowly been woven into the fabric of Freudian theory, that is, those broad ranges of therapeutic approaches labelled 'psychoanalytic'. These include: hegemony of subjective experience; centrality of the Subject; the ineffable nature of the Subject and its agency; the role of countertransference as primary data in analysis; autonomous structures in the psyche; the nature and function of symbols; desire and its purposiveness; the nature and transformative aspects of primitive affective states. Speculation on the reasons for this occurrence is not considered as merely a function of enlightened theoretical or fraternal interchange, but of an archetypal dynamic of exclusion and reconciliation inherent in the nature of theory building and illustrated by the biblical myth of the prodigal.     

Contributors to this issue

James Astor
Christian Gaillard
Verena Kast
Thomas B. Kirsch
Greg Mogenson
Hester McFarland Solomon
Barbara D. Stephens
Anita von Raffay
Jan Wiener     

The Martin Buber-Carl Jung disputations: protecting the sacred in the battle for the boundaries of analytical psychology

The Martin Buber-C.G.Jung disputations rather than the Freud-Jung split or Samuels's post-Jungian categories is considered the more significant paradigm for understanding the conflicts erupting within the Jungian community surrounding clinical practice and candidate training. Looking through the lens of the Freud-Jung split keeps the conflicts focused on the theoretical and technical differences concerning such concepts as object-relations, transference-countertransference, neutrality, clinical boundaries. The Buber-Jung disputations move the discussion into a different and more foundational arena, namely the vertical and horizontal psychological considerations of the experience of the Sacred and how that dimension is supported or thwarted in clinical practice and candidate training by the respective allegiances of the 'warriors' in the 'Holy Wars'. Experiencing the texture of the Buber-Jung disputations as well as grappling with their content suggests that a more dialogical approach to actual clinical material may be a more fruitful way to understand the work of analysis and the business of candidate training.