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The Psychoanalytic Body
Published in Roger Cooter, John Pickstone, Medicine in the Twentieth Century, 2020
This group, Jones wrote, would be like the “Paladins of Charlemagne, to guard the kingdom and policy of their master.”28 Freud responded favorably to the idea, and the committee was set up. The other members were Karl Abraham, Sándor Ferenczi, Otto Rank and Hans Sachs. A significant absence was the then president of the IPA, Jung. Indeed, the secret committee played an important role in widening the split between Jung and Freud. In 1914, Jung and the Zrich school formally left the IPA. The Zrich psychoanalytic society became the association for analytical psychology, and the nucleus of Jung’s own movement.
Consciousness disconnected: The title, some definitions, and ways of thinking about consciousness
Published in Derek Steinberg, Consciousness Reconnected, 2018
By psychology I refer primarily to psychodynamic (or ‘depth’) psychology and to social psychology. (‘Depth’ psychology is a term I have noticed only in one or two places, for example as the title of an excellent book by Dieter Wyss (1966)). I mention it to denote a whole group of psychological schools of the unconscious mind, for example Freudian psychoanalysis, Jungian analytical psychology, Kleinian psychology, and all kinds of anthropological, philosophical and existential schools, all to do with that aspect of the mind which combines some qualities of subjectivity and narrative consciousness, and yet is either just out of reach of the conscious mind, or so ‘beneath the surface’ that its existence and contents are simply inferred.
Major Schools of Psychology
Published in Mohamed Ahmed Abd El-Hay, Understanding Psychology for Medicine and Nursing, 2019
Analytical psychology is essentially a psychology of opposites, and self-realization is the process of integrating the opposite poles into a single homogenous individual. This process of “coming to selfhood” means that a person has all their psychological components functioning in unity, with no psychic process atrophying. People who have gone through this process have achieved realization of the self, minimized their persona, recognized their anima or animus, and acquired a workable balance between introversion and extraversion. In addition, those self-realized individuals have elevated all four of the functions to a superior position, an extremely difficult accomplishment. Self-realization is extremely rare and is achieved only by people who are able to assimilate their unconscious into their total personality. To come to terms with the unconscious is a difficult process that demands courage to face the evil nature of one’s shadow and even greater courage to accept one’s feminine or masculine side. This process is almost never achieved before middle life, when a person can remove the ego as the dominant concern of personality and replace it with the self. The self-realized person must allow the unconscious self to become the core of personality. To merely expand consciousness is to inflate the ego and to produce a one-sided person who lacks the soul spark of personality. The self-realized person is dominated neither by unconscious processes nor by the conscious ego but achieves a balance between all aspects of personality. Self-realized people are able to struggle with both their external and their internal worlds.
Genius and joy: Ernest Lawrence Rossi
Published in American Journal of Clinical Hypnosis, 2021
Ernest’s contributions are legendary. He achieved status as a Diplomat in Clinical Psychology through the American Board of Examiners and began to establish his own unique perspectives. His first published paper with the American Journal of Clinical Hypnosis was Psychological Shocks and Creative Moments in Psychotherapy (1973). He used this pivotal and life-reframing principle in our last session as co-therapists just two weeks ago. He believed dreams are windows to growing consciousness. He studied Carl Jung’s work extensively, becoming a training analyst before writing his first book: Dreams, Consciousness, Spirit (1972/2000). He joined the International Association for Analytical Psychology taking active roles in the C. G. Jung Institute of Los Angeles. We have shared our dreams each morning, along with new spiritual insights. Ernest was deeply curious to know about the growing edges of consciousness.
A Womb of One’s Own: Trauma, the Transcendent, and the Transference in the Borderline Phenomenon
Published in Studies in Gender and Sexuality, 2021
Two of the nuances that distinguish Jung’s method, and analytical psychology more broadly, from other schools of psychoanalysis are the concepts of the prospective aspect of symptoms and of the transcendent function as the primary aspect of change. Others, Donald Winnicott (1950), Thomas Ogden (1994), James Grostein (1997), and Jessica Benjamin (2004), to name a few, discuss the concept of the third as primary in the process of establishing intersubjectivity and an interpersonal other wherein healing locates. Jung, however, is unique in that his emphasis is not on the interpersonal other but rather on the intrapsychic other. While Jung is not alone in his hypothesis of the third as the possible location and the agent of change, he stands out in his emphasis on the third being an intrapsychic phenomenon primarily that allows one to renegotiate one’s relationship to one’s Self first and then to the Other, including the collective not less importantly, but secondarily. The transcendent function is transcendent because it makes the transition from one attitude to another attitude organically possible, without the loss of the unconscious (Jung, 1960/1975, para. 145). It affords the individual her own personal solution to the inevitable friction and conflict that arise between the individual and the collective.
Welcome to the Family: A Queer Affection for Psychoanalysis
Published in Studies in Gender and Sexuality, 2019
Unfortunately, the Kleinian drive to restore a good internal object does not exempt one from the Freudian drive to compulsively repeat the original trauma. The psychoanalytic institute becomes a ready crucible for realizing these impulses. The first institute to which I belonged consisted of a group of psychotherapists who organized a training program inspired by a charismatic leader named Mitch Walker, who came of age during the gay liberation movement and was a founder of the Radical Faeries in the early 1970s. These therapists were not merely gay affirmative—that did not go nearly far enough—they were “gay-centered,” which meant that they reimagined psychoanalytic theory from the perspective of gay spirit. And “gay spirit” was not a metaphor. It was a real thing. A kind of god. Their theory was informed by a classical Jungian approach with its gendered archetypes of the Anima and the Animus. With Walker’s (1976) seminal paper published in the Journal of Analytical Psychology when he was 23 years old, homosexuals had an archetype to rescue them from the heteronormative psychology of the Anima and the Animus: Behold, the archetype of the Double, structuring same-sex love relations.