Self as the feminine principle

In analytical psychology, ego is associated with consciousness and the masculine principle. Although die feminine principle generally characterizes the unconscious, it was not assigned a psychic structure equivalent to the ego. This paper proposes a model of the psyche where self and ego are the major modes of psychic experience. The self as the 'being' mode represents the feminine principle and functions according to primary process; the ego represents 'doing', the masculine principle and secondary process. Feminine and masculine principles are considered to be of equal significance in both men and women and are not limited to gender.
Jung's concept of the self is related to the Hindu metaphysical concepts of Atman and Brahman, whose source was the older Aryan nature-oriented, pagan religion. The prominence of self in analytical psychology and its predominantly 'feminine' symbolism can be understood as Jung's reaction to the psychoanalytic emphasis on ego and to Freud's 'patriarchal' orientation. In Kabbalah, a similar development took place when the feminine principle of the Shekinah emerged in a central, redemptive role, as a mythic compensation to the overtly patriarchal Judaic religion.
In the proposed model of the psyche neither ego nor self represents the psychic totality. The interplay of both psychic modes/principles constitutes the psyche and the individuation process.     

In Experiential Sessions, There Is No Therapist or Client: There Is a “Teacher” and a “Practitioner”

In virtually every kind of psychotherapy, therapist and client attend mainly to one another throughout almost the entire session. If each experiential session is to be successful in enabling the person to become the whole new person that the person can become, and to become free of the painful feeling in the painful situation, the radical alternative is for the experiential teacher–therapist and the person to attend mainly to the third thing that is the important center of attention for the person. An even more radical glimpse into the future includes the person having one's own sessions by oneself, complemented by skill-development sessions with the experiential teacher.     

Projection,Introjection, and Projective Identification: A Reformulation

In this essay, the author recommends a reformulation of the psychoanalytic concept of pojection. The author proposes that projective processes are not merely defensive maneuvers that interfere with perception, but rather an essential means by which human perception is rendered possible. It is the manner in which human beings test and-evaluate reality in terms of their experiential structure, and their needs for survival and nourishment. Projection is the early phase of introjection.     

Spiritual sensitivity in the classroom: a teaching experiment in Finnish upper secondary religious education

The interest to research spirituality in the classroom has been constant over the last decade. However, empirical research into classroom pedagogy and the lived experience of religious education has been scarce. This study describes a small-scale intervention that aimed to promote students’ spiritual reflection in Finnish upper secondary school RE classes by using stimulating tasks. One class (N?=?23) of upper secondary school students (16–18?years of age) participated in the study. Analysis of students’ responses after the silent reflection moments suggested that the tasks were successful in eliciting some level of spiritual reflection for most of the students. In this article, we describe the experiment and the content and nature of this reflection, as well as discuss the advantages and challenges of spiritually sensitive teaching methods in a classroom of heterogeneous worldviews.     

The hidden cost of value-seeking: People do not accurately forecast the economic benefits of experiential purchases

In spite of the experiential advantage, people consume material items in the pursuit of happiness. We conducted three studies to determine if people commit forecasting errors when deciding between purchasing life experiences and material items. Study 1a showed that people expect life experiences to result in more well-being, whereas material items are forecasted to be a better use of money. However, Study 1b demonstrated that people enjoy greater well-being from life experiences and consider them to be a better use of money. Study 2, a four-week longitudinal study, corroborated this economic misforecast. Study 3 demonstrated that seeking to make good use of one’s money, compared to prioritizing happiness, is more important during material consumption, and when people attempt to maximize economic value, instead of their happiness, they are more likely to consume material items. We suggest that prioritizing value may encourage people to prefer material items instead of life experiences.     

When Intertemporal Rewards Are Hedonic,Larger Units of Wait Time Boost Patience

In intertemporal choices between smaller‐sooner (SS) and larger‐later (LL) rewards, five studies reveal that patience for the LL option is influenced by an interactive effect of the measurement units used to express wait time (large vs. small) and the type of the reward (hedonic vs. utilitarian). Specifically, larger time units boost patience, but more so when rewards are hedonic rather than utilitarian. In line with the numerosity heuristic, the effect of time units on patience is mediated by larger time units shrinking wait time perception. This effect arises because hedonic (vs. utilitarian) rewards promote a reliance on heuristics rather than systematic calculations. Therefore, a more calculative mindset diminishes the effect of units even for hedonic rewards and eliminates the hedonic‐utilitarian asymmetry. These results contribute to research on numerosity, intertemporal choice, and hedonic‐utilitarian differences, and offer a simple tool for practitioners to influence patience.     

Experiential Avoidance: An Examination of the Construct Validity of the AAQ-II and MEAQ

Experiential avoidance (also referred to as acceptance or psychological flexibility) is a core construct of third-wave behavior therapies. It is the tendency to avoid uncomfortable thoughts or feelings, even when doing so has negative long-term consequences. In order for developments in experiential avoidance and third-wave behavior therapies to continue, it is imperative to examine the construct validity of the most widely used measures of this construct, the Acceptance and Action Questionnaire–II (AAQ-II) and the Multidimensional Experiential Avoidance Questionnaire (MEAQ). In Amazon’s Mechanical Turk (N = 1,052) and college (N = 364) samples, we evaluated the construct validity of these measures. The AAQ-II demonstrated suboptimal patterns of convergent and discriminant validity with measures of neuroticism/negative affect (Big Five Inventory, Big Five Aspects Scale, Positive and Negative Affect Schedule), the MEAQ, and mindfulness (Five Factor Mindfulness Questionnaire). In contrast, the MEAQ demonstrated optimal convergent and discriminant validity. Factor analyses at the scale, subscale, and item levels demonstrated that the AAQ-II loads with indicators of neuroticism/negative affect and not with other constructs at the core of third-wave behavior therapies. In contrast, the MEAQ loads on factors with mindfulness or forms its own factors. These findings suggest the AAQ-II functions as a measure of neuroticism/negative affect, whereas the MEAQ functions as an indicator of experiential avoidance. These findings have substantial implications for research on experiential avoidance and third-wave behavior therapies. Therefore, in order to improve the theory, research, and practice of third-wave behavior therapies, we recommend using the MEAQ to assess experiential avoidance.     

Patient preference as a predictor of outcomes in a pilot trial of person-centred counselling versus low-intensity cognitive behavioural therapy for persistent sub-threshold and mild depression

The aim of this analysis was to explore whether pre-treatment intervention preferences were related to outcomes for patients with persistent sub-threshold and mild depression who received one of two treatment types. Thirty-six patients took part in a two-arm, parallel group, pilot randomized controlled trial that compared short term (3 month and 6 month) outcomes of person-centred counselling (PCC) compared with low-intensity, CBT-based guided self-help (LICBT). Patient preferences for the two interventions were assessed at baseline assessment, and analysed as two independent linear variables (pro-PCC, pro-LICBT). Eight out of 30 interactions between baseline treatment preferences and treatment type were found to be significant at the p < .05 level. All were in the predicted direction, with patients who showed a stronger preference for a treatment achieving better outcomes in that treatment compared with the alternative. However, pro-LICBT was a stronger predictor of outcomes than pro-PCC. The findings provide preliminary support that treatment preferences should be taken into account when providing interventions for patients with persistent sub-threshold and mild depression. It is recommended that further research analyses preferences for different treatment types as independent variables, and examines preferences for format of treatment (e.g. guided self-help vs. face-to-face).     

Muslim Experiential Religiousness in Pakistan: Meaning in Life,General Well-Being and gender differences

This study examined relationships of Muslim spirituality with positive psychology in Pakistan. In a sample of 200 university students and community members, the spirituality of Muslim Experiential Religiousness displayed direct linkages with Meaning in Life and General Well-Being subscales. Muslim Experiential Religiousness also correlated positively with single-item assessments of the Intrinsic, Extrinsic Personal, and Extrinsic Social Religious Orientations and explained the relationships of these religious motivations with General Life Satisfaction. Women scored higher than men on Muslim Experiential Religiousness, but at least some linkages of Muslim spirituality with positive psychology were more robust in men. As in other recent investigations, these data confirmed Muslim Experiential Religiousness as a valid index of Muslim spirituality beyond the Iranian cultural context in which it was developed.     

Psychology of Dreams

Abstract

This article describes the essential aspects of a creative, experiential course in dream interpretation for psychology and counseling students. Such a course offers counselor educators an opportunity to develop basic interviewing and advanced processing techniques in their students while facilitating greater self-exploration and improved relational functioning. The authors measured students' self-reported change in their overall functioning and satisfaction with self, others, and their future. Finally, practicing counselors may find the techniques outlined in this article useful in their own work with clients.