On Murray Jackson's 1961 ‘Chair,couch and countertransference’

One of the problems facing psychoanalysts of all schools is that theory has evolved at a much faster pace than practice. Whereas there has been an explosion of theory, practice has remained, at least officially, static and unchanging. It is in this sense that Murray Jackson's 1961 paper is still relevant today. Despite the rise of the new relational and intersubjective paradigms, most psychoanalysts, and not a few Jungian analysts, still seem to feel that the couch is an essential component of the analytical setting and process. If the use of the couch is usually justified by the argument that it favours regression, facilitates analytical reverie and protects the patient from the influence of the analyst, over time many important psychoanalysts have come to challenge this position. Increasingly these analysts suggest that the use of the couch may actually be incompatible with the newer theoretical models. This contention is strengthened by some of the findings coming from the neurosciences and infant research. This underlines the necessity of empirical research to verify the clinical effectiveness of these different positions, couch or face‐to‐face, but it is exactly this type of research that is lacking.     

Sandplay therapy with couples within the framework of analytical psychology

Sandplay therapy with couples is discussed within an analytical framework. Guidelines are proposed as a means of developing this relatively new area within sandplay therapy, and as a platform to open a wider discussion to bring together sandplay therapy and couple therapy. Examples of sand trays created during couple therapy are also presented to illustrate the transformations during the therapeutic process.     

Sitting through the emptiness

This article explores clinical encounters with experiences of the ‘empty ego’ which arise from early relational trauma. The ego’s emptiness is held in repetitious complexes and arises out of affectively charged experiences between self and other which remain split-off from awareness. This kind of consciousness is viewed as dualistic, separating non-dual subjectivity from its dualistic objects of consciousness. In contrast, what I am calling healing void states of non-dualistic consciousness, when admitted to awareness, allow the individual to dis-identify from the traumatizing representations of self and other through an experience of non-duality. In contrast to an objectified, dualistic emptiness of the ego, healing void states come about in moments of non-dual, unified consciousness. These states occur in the ego-Self relationship by linking the ego’s dualistic awareness in chronic subject/object splits to ones of non-dual pure consciousness. The healing void state is always incipiently present and potentially able to bridge the ego-Self connection in bogged-down treatment. The paper explores potential integrations with non-dual models of consciousness such as Vedantic and Kashmir Shaivism, among other mystical traditions. A combined Vedantic-Jungian understanding can provide a transcendent bridge that integrates Eastern concepts of non-duality in treating emptiness.     

Imaginal action: towards a Jungian conception of enactment,and an extraverted counterpart to active imagination

This theoretical paper considers the fashion in which Jung's psychology radically challenges modern assumptions concerning the nature of subjectivity. With an eye for the clinical implications of Jung's late work, the author introduces the idea of imaginal action. In order to explain what is meant by this, the paper begins by exploring how Jung's thinking demonstrates an underlying bias towards introversion. It is argued that while Jung's interest in synchronicity ultimately resulted in his developing a worldview that might address the introverted biases of his psychology, the clinical implications of this shift have not been sufficiently clarified. With reference to some short examples from experience, the author outlines a conception of relational synchronicity wherein the intrapsychic emerges non‐projectively within the interpersonal field itself. Comparing and contrasting these occurrences to the more introverted practice of active imagination, it is claimed that such a notion is implicit in Jung's work and is needed as a corrective to his emphasis on interiority. The author suggests that imaginal action might be conceived as a distinctly Jungian approach to the psychoanalytic notion of enactment. It is also shown how the idea outlined might find further support from recent developments in the field of transpersonal psychology.     

Hidden or Forbidden,Elected or Rejected: Sufism as ‘Islamic Esotericism’?

The article analyses the background of a popular conception of Sufism as equivalent to ‘Islamic esotericism’ by tracing two different but sometimes confluent currents: reifications of Sufism within Western romanticist and modern environments, and the approach to it in Islamic reformist movements. A further aim is to nuance and problematize such understandings, making use of examples from both historical and contemporary Sufism. Finally, the article briefly discusses possible pros and cons related to the interbreeding of Islamic Studies and the academic studies of Western esotericism.     

‘The Egg of Columbus’?How Fourier's social theory exerted a significant (and problematic) influence on the formation of Marx's anthropology and social critique

In scholarship on the history of philosophy, it is widely assumed that Charles Fourier was a utopian socialist who could not have exerted a significant influence on the development of Karl Marx's thought. Indeed, both Marx and Engels seem to have advanced this view. In contrast, I argue that in 1844 when Marx was developing his anthropology and social critique, he relied upon Fourier's thought to supply a key assumption. After establishing this connection, I explain why Marx's tacit reliance on Fourier creates a problematic undercurrent in his thought.     

Rethinking Prophecy

Abstract

This essay demonstrates that Argula von Grumbach’s understanding of prophecy and interpretation of Old Testament prophecy show direct alignment with Martin Luther’s views as they appear in his early 1520s German works. We recall that it is too restrictive to view ‘prophecy’ in the sixteenth century in merely apocalyptic terms. Rather, the author points to the wider view of prophecy of a contemporary male Protestant in which ‘prophecy’ is specifically aligned with the call to interpret and apply Scripture. The author sets illustrated several ways in which this new definition of prophecy played out in the writings, self-conception, and ministry of the aristocrat, Argula von Grumbach. She and Luther both emphasized the call of Christians to interpret Scripture, speak out against unbiblical teaching, distinguish between true and false prophets, and read contemporary situations in the light of Old Testament prophecy. Argula is, therefore, a prime example of one kind of early Luther reception in informed, lay circles.     

‘If I knew where the enemy,or even Germany was,we could have fired in that direction’: Bion's experience of war

The role of a child psychotherapist's gender is not often considered in terms of treatment outcome. This paper discusses how aspects of being a male child psychotherapist influenced the successful treatment of a very young boy with Asperger's Syndrome. The paper highlights how the nature of his very early relationship with his mother and the absence of his father were the basis of his difficulties resulting in that diagnosis. It shows that his desire to seize the opportunity of working with a male enabled him to understand his feelings about his father, why it was so difficult to want to be with him and not his mother, and why he could not be without her.

Le rôle joué par le sexe du psychothérapeute d'enfants dans les effets du traitement est rarement pris en compte. Dans cet article, l'auteur montre qu'à un certain niveau le fait d'être un psychothérapeute homme eut une influence sur la réussite de la thérapie d'un très jeune garçon présentant un syndrome d'Asperger. Selon l'auteur, la nature de la relation précoce entre ce petit garçon et sa mère, ainsi que l'absence de son père, étaient à l'origine des difficultés qui conduisirent à ce diagnostic. Il montre que le désir de l'enfant de se saisir de l'occasion ainsi offerte de travailler avec un homme lui permit de comprendre trois éléments essentiels : ses sentiments à l'égard de son père, la raison pour laquelle il lui était tellement difficile de vouloir être avec lui plutôt que de rester avec sa mère, et ce qui faisait qu'il ne pouvait pas se passer de celle-ci.

Die Rolle des Geschlechts des Kindertherapeuten wird nicht oft bezüglich des Behandlungsergebnis in Betracht bezogen. Dieser Artikel diskutiert, wie Aspekte dessen, ein männlicher Kindertherapeut zu sein, die erfolgreiche Behandlung eines sehr kleinen Jungen mit Asperger Syndrom beeinflussten. Der Artikel unterstreicht, wie die Art seiner frühen Beziehung zu seiner Mutter und die Abwesenheit seines Vaters die Grundlage seiner Schwierigkeiten bildeten, die zu dieser Diagnose führten. Es zeigt, dass sein Wunsch, die Gelegenheit zu ergreifen, mit einem Mann zu arbeiten, ihm ermöglichte, seine Gefühle seinem Vater gegenüber zu verstehen, warum es so schwierig war, mit ihm und nicht seiner Mutter sein zu wollen und warum er nicht ohne sie sein konnnte.

Riassunto: Il ruolo che gioca il sesso dello psicoterapeuta infantile non è solitamente considerato in relazione al risultato del trattamento. In questo articolo si discute come il fatto di avere un terapeuta maschile abbia influenzato per certi aspetti il risultato positivo del trattamento di un bambino molto piccolo che soffriva della Sindrome di Asperger. L'articolo illustra come la natura della sua primissima relazione con la madre e l'assenza del padre furono alla base delle sue difficoltà che portarono alla diagnosi. L'articolo mostra come il desiderio del bambino di lavorare con un terapeuta maschile gli ha permesso di capire i suoi sentimenti verso il padre, perché era così difficile voler restare con lui e lo stesso non succedeva con sua madre, e perché non poteva restare senza di lei.