Who is my Jung? Memories,Reflections, Prospects

The author describes his personal and professional journey in relation to the subject of the AJA 40^th anniversary conference, ‘Who is my Jung?’ The first part of the paper covers his early life and his attempt to bring together two opposing parts within him: valuation of a scientific approach, and an interest in the inner world, dreams and the paranormal. Discussion of his professional life follows, including his relationship with Gerhard Adler, past problems and splits within the Jungian community and the author's attempts to heal these. The value of both remembering and forgetting is questioned. This leads onto ideas that bring value and meaning to his work and life, and which bridge the inner divisions he felt in his early life: notably Jung's focus on applying scientific theory to the mystery of the psyche, his relational attitude (exemplified by the dialectical process and his interest in countertransference) and his theory of synchronicity. Recent discussion in Jungian writing has questioned the nature of synchronistic experiences and explored how they may emerge naturally from complex systems. The paper ends the author's continuing journey with two personal vignettes describing how meaning may emerge from the unconscious.     

Some reflections on the links between psychoanalysis and literature

Abstract

I taught literature to students from overseas for a number of years before entering the world of student counselling. Both experiences helped to develop and clarify thoughts that I had long held, albeit in a rather vague fashion, about the ways that literature and psychoanalytic thought can reflect our inner worlds. In the first part of this article I look at certain ideas that I think they have in common, what they both can illuminate and how they can contribute to opening up a therapeutic relationship. Then I give an example, from my work experience, of how I was able to draw on some of these ideas in such a relationship with a student. The psychoanalytic process and the reading of a literary text touch at frequent points: both are ways of finding out about oneself, about one's inner and outer worlds, and how they interact. They enable us to ‘read’ our experiences. They have, therefore, a certain congruence of direction towards self-knowledge. They search for a particular kind of understanding. In exploring the literary text one is discovering oneself, gaining insight into the complexities of the multifarious self. Katherine Mansfield, commenting on the creative act of writing, said that a writer tries to go deep, to speak to the secret self we all have (Lee 1985: xv). Symington (1986: 15) speaks in terms of psychoanalysis occurring ‘at the centre of the individual’, but occurring only ‘through a personal act of understanding’.     

Chapter 8: “Always Green and Full of Sap”: Facilitating Wholeness in Aging

SUMMARY

Wholeness in aging is difficult to define, especially in the face of physical disability or catastrophic illness. How one meets the challenges of aging depends upon numerous physical, emotional, and spiritual factors. Rehabilitation may play an important role in restoring wholeness to those with physical disabilities. Likewise, a physical fitness program may lessen some of the effects of aging, helping the older person maintain a higher quality of life. The lived theologies of the older patients and their caregivers also interact, providing an important ground of connection in rediscovery of wholeness as well. Ultimately, our most important role as healthcare providers is to help our older patients regain and maintain this multidimensional wholeness even in times of physical challenge.     

Remarks on Myth, Interpretation, and Violence

This essay discloses a personal reaction to the events of September 11th filtered through the experience of teaching a class on film that explores the heroic quest. American myths and the archetypes they contain can be turned upside down by an event such as the attack on the World Trade Center. By acknowledging that acts of interpretation in which we all engage are powerful tools, and more particularly by understanding the variety of interpretations surrounding the Prophet Muhammad's Night Journey and Ascension, we could increase our own capacity to achieve a healthier interpretation of Islam in all of its multiplicity.     

Triangulation mobility of auto‐theft offenders

This research paper presents an examination of the journey to and from crime for auto‐theft offenders in the UK. For 852 offences, ‘wheel’ distances are calculated for triangles formed by offenders' home location, theft location, and vehicle disposal location. The study demonstrates typical isosceles mobility triangles; distances travelled to and from home locations are roughly equal, whereas distances between theft and disposal points were shorter. Distances travelled by offenders under 17 years old and offences involving drug and drink were shown to be shorter than comparison groups. Prolific offenders tend to travel further, although there is significant variation in this subgroup. Explanations and implications are discussed. Copyright © 2008 John Wiley & Sons, Ltd.     

A Spiritual Journey Into the I-Thou Relationship: A Personal Reflection on Living With Dementia

This article is a personal reflection of the author’s spiritual journey after diagnosis with dementia. It draws on biblical texts to illustrate moments of trauma, then adjustment, and finally joy. The article concludes with a reflection on the experience of dementia as being “transformed by the renewing of your mind” (Rom.12:8). It suggests an approach in which the increasing disability caused by dementia may be regarded as “walking in the cool of the day” with God in the Garden of Eden (Gen. 3:8).     

The Protean Therapist

SUMMARY

The subject of the following article is the protean journey therapists make as they adapt to changing situations and challenges in their own lives and the ultimate impact it has on their clinical work with patients. I have used the example of my own life, in which certain critical events have transformed me from a person with a rather ordinary perspective to someone who has come to appreciate the fragile nature of life with its rich tapestry of complicated ties and patterns. I have tried to demonstrate that significant events in my life and my personal development over the past thirty years have furthered my appreciation and treatment of my patients. I have also come to recognize that my patients' particular journeys, on which I have accompanied them, have similarly contributed to and enriched my life in myriad ways.     

Co‐offending and the choice of target areas in burglary

Using data on residential burglaries and residential burglars in The Hague, this study addresses the issue of whether solitary offenders choose their target areas differently from the way offender groups do. It is hypothesised that, in general, burglars are attracted to neighbourhoods that are nearby their homes, nearby the city centre, affluent, physically accessible, and characterised by social disorganisation. In addition, differences between solitary burglars and co‐offending burglar groups regarding the strength of these criteria are assessed. The results support the postulated relevance of physical accessibility and proximity to the offenders' homes for both single offenders and co‐offending groups. However, solitary burglars and burglar groups seem to agree on what constitutes an attractive target area, because no evidence for the postulated differences between them is found. Copyright © 2006 John Wiley & Sons, Ltd.     

Finishing the Story: Aging,Spirituality, and the Work of Culture

ABSTRACT

Society projects its death anxiety onto old age and the aging, who are isolated from generative human contact, with no conversation expected. Any shared, common language atrophies. Broken connection becomes a cultural expectation. Society and the aging lose sight of developmental tasks appropriate to old age. We do not seek or foster last careers devoted to finishing the human story, to completing a sense of meaning about life. Such a last career would raise questions about soul-making and invite awe and wonder at life and death. But no one is called to do such work today, so unfinished cultural business accumulates. We should anoint or commission the aging for their last career because of its significance for them and for culture. When the aging take up such last careers and find themselves immediately confronted with the task of life review, they may discover opportunities for repenting, mythologizing, and sacralizing. The work of culture gets done, and gifts to the future are offered by the aging. The broken circle of conversation is closed, re-connections are made, and human communities, including the worlds of the living and the dead, are made whole.