CO-WORKER SOCIAL SUPPORT IN A WORKSITE SMOKING CONTROL PROGRAM

We evaluated the effects of adding a social support component to a worksite controlled smoking treatment program. Twenty-four participants were randomly assigned to either a controlled smoking or a controlled smoking plus partner support condition. Within a multiple baseline across behaviors design, smokers in both conditions made efforts to achieve sequential 50% reductions in: (a) nicotine content of brand smoked, (b) number of cigarettes smoked per day, and (c) percentage of each cigarette smoked. Self-monitoring records, laboratory analyses of spent cigarette butts, and carbon monoxide determinations indicated that both conditions were effective in producing significant reductions in each of the three target behaviors and in carbon monoxide levels. All participants who quit smoking during the program maintained their abstinence at a 6-month follow-up, and those who did not quit were smoking less at follow-up than they had at pretest on all dependent variables. However, few differences were observed between controlled smoking and controlled smoking plus partner support conditions either during treatment or at the 6-month follow-up. Results are discussed with regard to previous worksite studies, future directions for research on social support, and variables that may have mediated treatment outcome.     

Longitudinal relations among perceived parental warmth,self-esteem and social behaviours from middle childhood to early adolescence in China: Disentangling between- and within-person associations

Although several studies have addressed the relations between perceived parental warmth and social behaviours, few have distinguished their between- and within-person effects or explored their within-person mediating mechanisms. This study examined the transactional relations among perceived parental warmth (i.e. maternal warmth and paternal warmth), children's self-esteem and children's positive/negative social behaviours (i.e. prosocial behaviour and delinquent behaviour) along with the mediating role of self-esteem after disentangling between- and within-person effects. A total of 4315 Chinese elementary children (44.9% girls; M_age = 9.93 years, SD = 0.73) completed relevant measures on four occasions employing 6-month intervals. Results of random-intercept cross-lagged panel models showed that (a) perceived parental warmth reciprocally and positively predicted prosocial behaviour and self-esteem; (b) perceived paternal warmth reciprocally and negatively predicted delinquent behaviour; (c) self-esteem reciprocally predicted prosocial and delinquent behaviour; (d) perceived maternal warmth reciprocally and positively predicted prosocial behaviour through self-esteem; (e) perceived parental warmth reciprocally and negatively predicted delinquent behaviour through self-esteem; and (f) perceived maternal and paternal warmth differed in their relations with prosocial and delinquent behaviours through self-esteem. These findings illuminated the complicated longitudinal within-person interactions among perceived parental warmth, self-esteem, and social behaviours, the specific mediating mechanism of self-esteem, and the differing results associated with perceived maternal and paternal warmth, all of which yield significant implications for assessments and early interventions aimed to promote positive social behaviour.     

Sacred Circle: Symbol of Wholeness in Traditional Persian Art and Architecture

Jung wrote extensively about the archetypal mandala symbol as an expression in many cultures of the centrality and nature of the interplay between human consciousness and divine consciousness. This article investigates—how in Persia, for millennia—the archetypal symbol of the mandala has been widespread in many expressions of the sacred arts. My research outlines the importance of the archetypal mandala symbol in Persian religio-aesthetic history from the first unearthed stone carvings of Persia's ancient foundations until the more recent, breathtakingly marvellous ceilings of traditional Persian architecture today. From the artistic expressions of first religious beliefs of ancient Persia—Mithraism—and through the development of the Zoroastrian faith until the subsequent rise of Christianity and then Islam, Persian sacred art illustrates the Jungian idea that wholeness sought in the journey of individuation is often expressed through archetypal symbols of circles that articulate basic truths about the divine interplay with humanity.     

Social Activism's Possibility through Perspectives of Gloria Anzaldúa,Walter Benjamin and C. G. Jung1

This paper explores the vertices of Jung's, Anzaldúa's and Benjamin's distinct ontologies and the way in which they connect in the shared recognition that what has been estranged in human history is enigmatically lodged in the world's fabric today. Cultural distress, in other words, is the outcome of what has become repudiated in the self and the collective across time. From this perspective, the paper argues that we have a collective responsibility to listen to the claims of the dead laid bare in moments of contemporary real-world danger and it elaborates the psychical dimensions of being that are cultivated in times of danger. The author contends that these psychical presences are the dead of human history including our ancestral heritage that linger and possibly may penetrate our awareness. They haunt and hold a potential to animate our movement towards a sublimatory process that can be seen as a precursor to social responsiveness and action. The author explores this through her own experience with an example of the spawning of spiritual activism within the socio-political maelstrom of AIDS.     

Seeing in the Dark: A View into Dissociation and Healing

In this paper, I will explore the role of art-making, the experience of trauma and dissociation, and the process of working with self-states from an analytic and creative frame. Relevant literature on dissociation, trauma, and the use of art will be discussed. A case involving my work with an adolescent girl who had experienced sexual abuse from a family member will be shared, with an emphasis on the meaningful role images played during the therapeutic process. Both Jungian and psychoanalytic models of conceptualizing and working with dissociation are included, following Donald Kalsched’s (2013) recommendation for a “binocular stance” to treatment, including both a focus on the inner, intrapsychic world and the interpersonal, relational realm, and how art images both illuminated and expressed these realms. Within the therapeutic process, art images allowed the therapist a view into the client’s unconscious process, and created a meeting ground for dissociative barriers to be gradually seen, felt and known, by both therapist and client. The experience of dissociation, in images and in session, provided a reference point for myself and my client, Taylor, to develop a shared understanding and a framework for growth.     

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.     

Divine Relations as a Basis of Subjective Social Status During Later-Life: Direct and Moderating Effects

Early social theorists, including W.E.B Du Bois, recognized the importance of religion and its links to inequality, particularly in how religious vocabularies are attuned to frictions with inimical concrete social and political realities. We apply these ideas to research on the intersection of religious beliefs and economic deprivation, examining how beliefs in divine relations not only structure subjective social status (SSS), but also the association between financial stress and SSS. Analyses of data from the Caregiving, Aging, and Financial Experiences Study—a national study of Canadian older adults (N = 4010)—show that financial strain is associated with lower SSS, but better divine relations (higher support from a divine power and lower troubled relationships with a higher power) benefit SSS. Divine support also attenuates the association between financial strain and SSS. This research suggests a Du Bosian “double consciousness,” in which relations with a divine power serve as a basis for individual conceptualizations of social status that run counter to predominant narratives based on economic standing. We suggest directions for future research to explore the nuances of SSS within the religious context informed by a Du Boisian mode of inquiry.     

Implicit States of Connectivity in the Clinical Practice of Jungian Psychoanalysis and Andean Shamanism

This paper will describe the spiritual states of “oneness” experienced by Andean shamans in relation to oceanic states in early infancy and working with trauma in Jungian analysis. The author’s work exploring implicit energetic experience with Andean shamans will be referenced with comparisons made to depth psychology, in both theory and in practice. Definitions of Q’echua terms describing different psychic meditative states that Andean shamans enter into will be provided as Andean medicine people have a much more developed language for conceptualizing these experiences. A clinical vignette will be presented that demonstrates how the spaces of implicit connection that occur between an analyst and analysand in the analytic setting can be a catalyst for healing.