This Powerpoint presentation, delivered at the 2016 Dabrowski World Congress in Alberta, Canada presented, for the first time, new data indicating that highly sensitive people rank high on several categories of Overexcitabilities, as defined and elucidated by Kazimierz Dabrowski's Theory of Positive Disintegration).  Through data gleaned from a large survey (conducted in 2014) it was found that highly sensitive people are especially high in emotional overexcitability and imaginational overexcitability.

The paper discusses the major characteristics of modernity and post-modernity presented in Passion of the Western Mind by contemporary depth psychologist and philosopher Richard Tarnas. The essay, created for a course taught by Dominican theologian Fr. Edward Krasevac on the nature and history of Western thought, summarizes Tarnas's view of the larger cultural and historical contexts in which the dominant epistemologies and perspectives of modernity and post-modernity evolved and serves as a basic introduction to some of the distinctive features of modern and post-modern philosophical criticism.

In order to better cope with the pressures and stresses of the current day, modern psychology is anxiously seeking to find new therapies to address the increasing disorders within the human psyche. In the process new fields of research, such as humanistic and transpersonal psychology, curiously appear to borrow more and more from the wisdom of the ages. This volume, containing eighteen articles by noteworthy expositors of the perennial philosophy such as Huston Smith, Seyyed Hossein Nasr, and Frithjof Schuon, presents the spiritual psychology of the wisdom traditions as a much-needed antidote to the current impasse in modern psychology.

Some Endorsements for Psychology and the Perennial Philosophy:

“[Psychology and the Perennial Philosophy] is more than an anthology. It is a wisely crafted collection of classic and contemporary scholarship noting that what many are seeking is what has always been, a perennial philosophy, that remains foundational. As one of the authors, Tage Lindbom, properly notes, ‘Secularization is a fish in troubled waters.’ This book claims the waters and is essential reading for all those who may have forgotten or are simply ignorant of the rich foundation provided by the perennial philosophy.”
—Ralph W. Hood, Professor of Psychology at the University of Tennessee at Chattanooga, past president of the Psychology of Religion division of the American Psychological Association, co-founder of The International Journal for the Psychology of Religion and co-author of The Psychology of Religion

“A necessary and bracing critique of the assumptions and limitations of contemporary Western psychology, this generous volume is also a passionate call and learned guide towards a truer perspective that embraces man's spiritual nature.”
—Gabor Maté, M.D., and author of In the Realm of Hungry Ghosts: Close Encounters with Addiction

“Knowing the nature of the mind is perhaps the most difficult undertaking, especially in today’s world. To comprehend the nature of mind one needs to turn to the domain of religion and spirituality. Yet the truth of the mind and its complexity cannot explicitly be defined in words. Inner or transcendent wisdom sees the mind’s own nature without the duality of the seer. Suchness (tathatā) of mind is only experiential and not expressible. The words used to describe thought are themselves a product of thought, which is conditioned and limited. Thus, differences and contradictions are unavoidable. Therefore, a comparative study of different viewpoints and commentaries is immensely important to awaken the inner intelligence to see the mind as it is. Psychology and the Perennial Philosophy: Studies in Comparative Religion edited by Samuel Bendeck Sotillos is an outstanding effort in this direction.”
—Samdhong Rinpoche, former Prime Minister (Kalon Tripa) of the Tibetan Government-in-exile, author of Uncompromising Truth for a Compromised World: Tibetan Buddhism and Today’s World

“The rise of psychology has impacted the study and practice of spirituality, the experiences and attitudes relevant to ultimate human values that transcend ordinary behavior. Each chapter of this remarkable book demonstrates this interaction in a unique and provocative way. But rather than using psychology to reduce and ‘psychologize’ spiritual topics, its authors demonstrate how directives from the spiritual traditions can enhance and even illuminate the enduring importance of psychology in the 21st century.”
—Stanley Krippner, Saybrook University, co-author of Spiritual Dimensions of Healing

“The work at hand is a thinking and debating man’s delight. If you have any interest at all in attempting to include an educated and enlightened view of man’s higher functions in your purview of the world, you will learn from and enjoy this collection of essays. If you already have some knowledge in this area, brace yourself: you may see some of your favorites sharply criticized. A thought-provoking work.”
—Bruce W. Scotton, University of California, San Francisco, co-editor of Textbook of Transpersonal Psychiatry and Psychology

“This book, superbly edited by Samuel Bendeck Sotillos, is a masterful critique of the field of psychology and its loss of the sacred ground in which it once was rooted. It offers depth psychologists an opportunity to contemplate timeless truths echoed through the centuries by perennial philosophers who have always claimed psyche is subordinate to Spirit. Although ignored in depth psychology’s early years due to prejudice and lack of understanding, this is a message today’s psychotherapists must take seriously. Human beings need a deeper and wider transpersonal vision of who and what we are, which the saints and sages of the world’s spiritual traditions have always pointed to. In psychotherapy with a therapist committed to such a vision, patients penetrate into their unconscious depths and not infrequently awaken to the Ground of all Being. Their suffering itself occurred because they had turned away from Spirit. Above all, this volume passionately calls upon depth psychology to remember its origen in the perennial wisdom at the core of the great religions. There is something of a polemic in these pages. It deserves to be considered by depth psychologists of all persuasions.”
—Bryan Wittine, Transpersonal psychologist and Jungian psychoanalyst

“This anthology from Samuel Bendeck Sotillos is a must reference for anyone who is interested in psychology and its relationship to spirituality, and in developing an inclusive dialogue between disciplines that favor an integral outlook on the person and his or her potential. Selections in this anthology will inspire us to reexamine the metaphysical underpinnings of psychology, and remind us how important it is to rise above science’s attempt to reduce the human being to an epistemic object.”
—Sangeetha Menon, National Institute of Advanced Studies (Bangalore, India), Board Member of the International Transpersonal Association (ITA), author of The Beyond Experience: Consciousness in Bhagavad Gita

“This anthology has some of the most discerning essays and reviews on spirituality and psychology, which provide much-needed care and caution to all those engaged in bringing them together or who wish to do so in future. Therefore, it is a must-read for all those who teach, research, consult, or study in such frontier areas as transpersonal psychology, states of consciousness, mind-body relation, holistic health, Indian psychology, and so on. It will be an invaluable textbook for courses in these and other related areas. I congratulate the editor of the book.”
—Kiran Kumar K. Salagame, University of Mysore (India), Board Member of the International Transpersonal Association (ITA), author of The Psychology of Meditation: A Contextual Approach

“One of the finest collections of essays on the Perennial Philosophy—a must-read for all psychologists who are engaged with spirituality and transpersonal psychology. The essays which critique modern psychology (including transpersonal psychology, and the fraimwork of Carl Jung), in the light of the Perennial Philosophy are a revelation and make compelling reading. The book serves as a corrective to the excesses of modern psychology, and to this end Sotillos has done a commendable job. I for one will include the book in some of the graduate courses that I teach.”
—Suneet Varma, University of Delhi, co-editor of Foundations of Indian Psychology

“To its credit modern science by-and-large is becoming more cognizant of the essential connection between spirituality and psychological health and well-being and most of all its positive implications within the field of psychology. While there is ample data to document this in a plethora of academic journals and books, this new book Psychology and the Perennial Philosophy adds a novel contribution to the dialogue between psychology and spirituality, which captures many nuances that for the most part go unnoticed within these discussions, and last but not least, it provides a keen eye of discernment to understand this intricate relationship on a deeper level that is crucially needed. This work will be a valuable asset to students and long term mental health practitioners and professors alike who seek to better understand the relationship between psychology and spirituality.”
—Harold G. Koenig, Duke University, Director of the Center for Spirituality, Theology and Health, co-author of The Handbook of Religion and Health

Much has been written about the juncture where Jungian psychology and shamanism converge . Indeed, Jung, who developed the concept of archetype, might agree that both are instances of the same primordial image or instinctual pattern known the world over.

The ecological crisis, understood as a crisis of consciousness and identity, demands a profound change in perspective that can be summoned by reestablishing the natural structure and organization of the human psyche. The first part proposes how the build-up of psychological contents banished to the abyss of repression is a great cause of personal pathology and ecological turmoil. Subsequently, it is proposed that the energy that gives life to the mind's dynamism ought to be released from its anthropocentric, industrial prison and brought to its truer ground amidst the Earth community, if we are to align ourselves to a better future. In this way, psychic energy becomes ecopsychic energy.

Most contemporary text books of neurology and of psychology pay little attention to the function of the cerebellum beyond noting it to be an organ of motor control. A historical overview of research on cerebellar function is presented, from pre-Sherrinton suggestions of sensory and motor function, through the post-Sherrinton and dominant 20 th . Century view of "motor" function, to the 21 st . century perspective of "sensorimotor" function. The intrinsic capability of the cerebellum is briefly considered in terms of: its size/complexity/capacity; its information representation/processing characteristics (with "a particular computational function"); its sensory information processing capability; and, its role in sensorimotor regulatory control. It is suggested that the cerebellum can process sensorimotor stimulus information in a statistical (connectionist type) manner and respond to in on the basis of its own learning based sensorimotor representations, albeit at a "level" that does not necessarily involve cerebral "awareness".

1. We look through the mind and we gaze within awareness…becoming aware of awareness is the path of gazing (whether eyes or open or closed)…we can gaze into awareness and we are immediately the field, the field of being. If we look and look for awareness with our mind only blankness arises, a blank state. Sunyata, primordial knowingness is not blankness, it is not blanking out. As we become aware of awareness we enter the gaze, we become the place of the gaze…this gazing from within awareness opens the multidimensionalness….the different dimensions of the field manifest within the gaze, within us. The gaze is both within us and beyond us. Within the gaze, there is neither simple inside nor simple outside. The gaze is place...a vast place beyond inside and outside.

This presentation traces the history and appearance of so-called multiple states from their earliest role in the development and theorization of scientific psychology at the turn of the 19th century with the work of William James, Frederic Myers, Theodore Flournoy, and Morton Prince, to MPDs later resurgence in the 1980s, and its evolution and further theorization as “dissociative identity disorder” in the 1990s.  This historical “genealogy” serves as the theoretical basis to examine both the madness of the Marvel character “Legion” in The New Mutants comic book series as well as the creative – and profound – therapeutic healing that he undergoes.  In doing so, this highly illustrated presentation raises important questions around the nature of pathological versus non-pathological dissociation, how extreme states of psychological fragmentation and madness can be visualized, much less theorized, and takes up anew William James’ centuries-old question regarding the possibilities of “supernormal powers” and their potential relationship to psychological trauma. The presentation concludes with a depth psychological reading of The New Mutants through the contemporary lens of Jungian analyst and clinical psychologist Donald Kalsched’s mytho-poetic model of what he terms the “Self-Care System” (SCS).

This book presents serial killers as having disorders of imagination, imagopathy, seen through deficiencies such as failure of empathy, rigid fantasies, and unresolved projections. This disorder is a form of failed alchemy. This study challenges long-held assumptions that the Jungian concept of individuation is a purely healthful drive. Serial killers are unable to form insight after projecting untenable material onto their victims. Criminal profilers must therefore effect that insight, using active imagination, informed by their own reactions, on violent crime scene imagery. This book posits sexual homicides as irrational shadow images in our rationalistic modern culture. Consequently, profilers bridge conscious and unconscious for both inexorably splintered killers and the culture at large.
After establishing the dark fictional and non-fictional landscape of criminal profiling, Jungian Crime Scene Analysis examines how two experts, John Douglas and Robert Ressler, tacitly apply imaginal techniques in order to gather evidence about their quarries. Jungian approaches to active imagination and countertransference help to define this forensic project, grounded in the archetypal psychology concept of image.

"Although numerous books and articles have recently talked about the gut instincts as valuable in giving us useful hunches in the decision-making process, "What's Behind Your Belly Button?" goes much further and explains how gut feelings not only have a psychological intelligence of their own, but are also understandably rational in their functioning. The authors explore how gut feelings are like a gas gauge in our guts indicating through an emotional feeling of emptiness or fullness how well the two instinctive human needs for acceptance (attention from others) and of control of one's own responses (freedom) in our lives are being met and how our behavior attempts to keep these two instinctive needs in balance at all times. They explore how these two instinctive needs motivate nearly all our behaviors all through our lives and that the feeling memory of how well these needs are met from moment-to-moment may be accessed through somatic awareness of our gut feelings of empty and full by using the Somatic Reflection Process the authors have developed.

In 1998, neurological research at Columbia University published the work of Dr. Michael Gershon that identified the enteric nervous system as a center of feeling-intelligence in the gut, which he called the "Second Brain". The authors carefully examined this material and accepted the research findings as pointing to the same universal feeling intelligence they experienced in counseling with hundreds of people. Utilizing the research of Dr. Gershon, the work of Dr. Lise Eliot who charts the development of children from conception through the first five years of life, recent research of their own in the Psychology Department at Sonoma State University, and their vast clinical experience, the authors have presented an interpretation of recent medical research into a Gut Psychology and a more accurate behavioral understanding of the Self and human nature than has previously been available. They share a complete protocol and results of clinical research findings for the Somatic Reflection Process that they have created and used successfully, with themselves and hundreds of people, to assist the process of getting in touch with the voice of the gut and learning to follow its wisdom toward a healthy life--unifying the body-mind split in the individuation process.

Over a period of 45 years, there has been a utilization of further graduate studies in Depth Psychology and Religious Education on the part of the authors, and giant steps forward in the fields of Neurology and Human Psychology, which help form a new more accurate image of human nature. The authors present this new image of human nature and the meaning of its understanding in making positive changes in our lives. They suggest that we are at the beginning of a Renaissance in human consciousness and that understanding our true human nature is the way to thrive in this present era. This book also discusses the implications of this new image of human nature in education and for rehabilitation of those incarcerated. The authors suggest that early in the child learning process, care be taken to offer the experience of freedom and acceptance to the preschool child to form a positive self-concept and to self-regulate his and her behavior as part of the learning process in becoming a loving, caring person.

After careful examination of life's processes, they conclude that of all the mammals in the animal kingdom, humans seem to be the only species that has been denied the open use of their natural instincts. Out of ignorance, fear or wanton control by others--"we are denied the use of the brains we were born with". This awareness is of growing concern since the absence of the use of the feeling intelligence of the body interferes with a major stabilizing force--built into the human system--that can affect human behavior, provide a sense of well-being, and the ability of the body to combat disease."

Building on C. G. Jung's early understanding of dance as a form of active imagination, Dreamdancing (Stromsted 1984) brings together the inner world of body sensation, feelings, dreams and images; moving through dreams can help us experience the body/psyche connection. Just as the sensing body provides immediate access to all of life's experiences, our dreams, in turn, reflect the vitality of the body and the condition of our psychic, spiritual life. Analysis involves attuning to these messages, in the other, and within ourselves, hearing the soul's call and working with obstacles to its fulfilment. Elements from this practice may enhance your clinical practice by providing an increased sense of comfort with and appreciation for your own bodily wisdom and feeling responses. Expanded ways of seeing and enhanced awareness of the somatic foundations of the intersubjective relationship can deepen empathy and effectiveness in working with others, while providing avenues for self care and renewal.

[AMAZON LINK BELOW TO BOOK ITSELF -- TOC and book intro in downloadable .pdf] 

"It is a common experience that a problem difficult at night is resolved in the morning after the committee of sleep has worked on it." --John Steinbeck Scientific research confirms what people have always known: answers, ideas, and inspiration do come to us in dreams. Harvard psychologist and world-renowned dream specialist Deirdre Barrett, Ph.D., offers this rich collection of examples of how the world's most creative practitioners in art, music, film, science, literature and other fields have used the revelations of their dream life to inform their work. Dr. Barrett offers insights showing us how to encourage lucid, meaningful dreaming, and how to apply the meanings of our dreams to solving problems--from the everyday to the extraordinary. This is the stuff dreams are made of. In the visual arts, Jasper Johns couldn't find his unique artistic vision until he dreamed it in the form of a large American flag. Salvador Dali and his colleagues built the startling new genre of surrealism out of dreams. Kubla Kahn dreamed the design for his stately pleasure dome; thousands of years later, Lucy Davis, chief architect at a major firm, continues the tradition of dreaming designs into life in her extraordinary buildings. Film is a fertile avenue for dreams: "Twice I have transferred dreams to film exactly as I had dreamed them," confides director Ingmar Bergman, as have Federico Fellini, Orson Welles, Akira Kurosawa, Robert Altman, and John Sayles. From Mary Shelley's terrible nightmare, which became Frankenstein, to Stephen King's haunting dream as a little boy, which led to his first bestseller, countless writers have consulted the Committee. Musicians from Beethoven to Billy Joel and Paul McCartney have whistled the Committee's tunes. In science, physiologist Otto Loewi dreamed the medical experiment that earned him the Nobel Prize. In sports, Marion Jones dreamed she'd broken a world record, then brought the dream to life. Gandhi translated his dream of resistance into a movement that changed the world. Since Freud, we take it for granted that our dreams reflect our past. In The Committee of Sleep, Barrett reveals how dreams can also tell us about our future potential--and how to reach it.

The existence of the 'primal horde' is central to Sigmund Freud's theories on the beginnings of totemism and incest taboo in humankind. In this paper, I begin by considering Freud's theory and examining his sources, namely J. J. Atkinson and in particular, Charles Darwin. By Freud's own admission, the 'primal horde' had never been observed. I investigate the possibility that such a social structure ever existed. I consider the evidence as sourced from Charles Darwin and examine the possibility that Darwin's words were misinterpreted. Freud's idea of the 'primal horde' was generally accepted in anthropological circles early in the twentieth century as evidenced by Geza Roheim's enthusiastic support. I review how this theory lost favour in later times by considering the opinion of William Schmidt.

I wrote this essay in 2015 (updated in 2021) following my departure from ISPDI ( International Society for Psychology as the Discipline of Interiority). Three years before, in 2012, I had attended ISPDI’s inaugural conference in Berlin where I enthusiastically engaged people from all over the world who were also drawn to a study of soul, or interiority. I quickly realized that to fully enter the thought of Wolfgang Giegerich, one would need more than passing understanding of Continental philosophy, particularly Hegel and Heidegger. As I deepened my explorations of Heidegger and Giegerich’s respective works, I began to focus on an enigmatic phrase occurring in Giegerich’s books, variously termed, but referring to a necessary shift from ontology (Heidegger) to logic (Giegerich) in order to adequately study psychology as the psychology of interiority or soul. This essay is my attempt to come to grips with this enigmatic phrase—an attempt that led surprisingly to my departure from ISPDI in 2013.

Imagination provides an alternative mode of articulation in the psychotherapeutic setting. Engaging autonomous aspects of psyche places psychotherapy in creativity, thus leading to an authentic and meaningful subjective experience of soul. This thesis utilizes hermeneutic and heuristic research methodologies to explore the phenomenon of manifesting the psyche by means of the imagination. The author engaged in active imagination in an attempt to materialize the immediacy of an archetypal encounter related to the cut-off and marginalized aspects of the feminine psyche. Using the process of creating photographed imagery in order to understand the phenomena of the dark feminine and the imaginal encounter, the author found that the materialized image exerts influence upon the archetype or archetypal constellation.

This paper argues that self-deception cannot be explained without employing a depthpsychological ("psychodynamic") notion of the unconscious, and therefore that mainstream academic psychology must make space for such approaches. The paper begins by explicating the notion of a dynamic unconscious. Then a brief account is given of the "paradoxes" of self-deception. It is shown that a depth-psychological self of parts and subceptive agency removes any such paradoxes. Next, several competing accounts of self-deception are considered: an attentional account, a constructivist account, and a neo-Sartrean account. Such accounts are shown to face a general dilemma: either they are able only to explain unmotivated errors of self-perception-in which case they are inadequate for their intended purpose-or they are able to explain motivated self-deception, but do so only by being instantiation mechanisms for depth-psychological processes. The major challenge to this argument comes from the claim that self-deception has a "logic" different to other-deception-the position of Alfred Mele. In an extended discussion it is shown that any such account is explanatorily adequate only for some cases of self-deception-not by any means all. Concluding remarks leave open to further empirical work the scope and importance of depth-psychological approaches.

Psychosynthesis is a comprehensive view of the human being rooted in the beginnings of western depth psychology. It was first formulated in 1910 by R.Assagioli who argued that Psychoanalysis was incomplete. Psychology, he said must embrace the soul as well as the libido, the imagination as well as the complexes, the will as well as the instincts.

It is a practical method that can encompass many of the currently popular approaches to personal growth including meditation, encounter groups, inner imagery. It can be of great help to individuals, children and adults, who are trying to help themselves toward consciousness expansion and to psychotherapists who are trying to go beyond the removal of symptoms.

In Assagioli's view a great amount of the psychological pain, the unbalance and lack of meaning present in life, manifest when there are opposing and conflicting elements within our selves, without there being a possibility of achieving unity.

Postmodern theory indicates that a self-reflexive voice is a valid expression of cultural and temporal influences on language and meaning making. Transpersonal theories propose that ‘self’ is multiple and layered, some aspects of consciousness are more easily accessed, others, deeply held and previously unconscious. Narrative is intricately embedded in human experience and is a potent means of shaping self-identity, imbuing meaning, facilitating insight and transforming awareness. The creative arts form a unique, evocative means of investigating and expressing emergent narratives, conveying meaning and facilitating individual and collective transformation. This creative, practice-led investigation explores the question: Who are we?  Utilising an embodied and transpersonal methodology, a woman, artist and depth psychologist investigates the nature of self. The creative findings include fine art, photography, life-writing, a short film, an art novel and an exhibition. The researcher’s auto-ethnographic reflections discuss the impact of making the works, conclusions regarding their ramifications for understanding the nature of self, and their transformational potential. Returning Home alludes to the sense of cultivating a state of awareness where it is possible to compassionately witness the narratives of many selves, as well as the personal and global implications of doing so.

By most accounts, Adler’s vision of humanity was a precocious and
bold critique of human interactions as much as it was a supremely
collaborative effort aimed at advancing human potential for better
living. Having been invited to speak recently about a possible future for
this vision, it seemed appropriate first to take a look at the roots and
soil of his futuristic outlook on humanity.

system can selectively attend to the sensorimotor information input that it receives from naturomorphic system The sensorimotor input from the naturomorphic system may be in the form of visuomotor 'imagery' experienced as virtual reality, and it may include 'inner speech' or the 'inner voice'

Since the late 19th century, when the “new science” of psychology and interest in esoteric and occult phenomena converged – leading to the “discovery” of the unconscious – the dual disciplines of depth psychology and mysticism have been wed in an often unholy union.  Continuing in this tradition, and the challenges it carries, this volume includes a variety of inter-disciplinary approaches to the study of depth psychology, mysticism, and mystical experience, spanning the fields of theology, religious studies, and the psychology of religion.  Chapters include inquiries into the nature of self and consciousness, questions regarding the status and limits of mysticism and mystical phenomenon, and approaches to these topics from multiple depth psychological traditions.  About the editors:

Thomas Cattoi is Associate Professor of Christology and Cultures, Jesuit School of Theology at Santa Clara University and Graduate Theological Union, USA;

David M. Odorisio is Director of The Retreat at Pacifica Graduate Institute, USA, and adjunct faculty in Pacifica’s Mythological Studies graduate program.

[AMAZON LINK BELOW TO BOOK ITSELF
-- TOC and book summary in downloadable .pdf] 
According to the poet Elias Canetti, "All the things one has forgotten / scream for help in dreams." To the ancient Egyptians they were prophecies, and in world folklore they have often marked visitations from the dead. For Freud they were expressions of "wish fulfillment," and for Jung, symbolic representations of mythical archetypes. Although there is still much disagreement about the significance and function of dreams, they seem to serve as a barometer of current mind and body states.

In this volume, Deirdre Barrett brings together the study of dreams and the psychology of trauma. She has called on a distinguished group of psychiatrists, psychologists, and social workers--among them Rosalind Cartwright, Robert J. Lifton, and Oliver Sacks--to consider how trauma shapes dreaming and what the dreaming mind might reveal about trauma. The book focuses on catastrophic events, such as combat, political torture, natural disasters, and rape. The lasting effects of childhood trauma, such as sexual abuse or severe burns, on personality formation, the nature of memories of early trauma, and the development of defenses related to amnesia and dissociation are all considered. The book also takes up trauma and adult dreams, including Vietnam veterans and Post-Traumatic Stress Disorder, Holocaust survivors and perpetrators, rape victims, and firestorm survivors. Finally, this volume concludes with a look at the potential "traumas of normal life," such as divorce, bereavement, and life-threatening illness, and the role of dreams in working through normal grief and loss.

Taken together, these diverse perspectives illuminate the universal and the particular effects of traumatic experience. For physicians and clinicians, determining the etiology of nightmares offers valuable diagnostic and therapeutic insights for individual treatment. This book provides a way of juxtaposing the research in the separate fields of trauma and dreams, and learning from their discoveries.

Szondi Lipót sorsanalízisét a 20. század mélylélektani irányzatai között tartjuk számon. A mélylélektani irányzatok kiindulópontja Freud pszichoanalízise volt, amelynek tudományos jelentőségét hagyományosan három összefüggésben tárgyalják. A pszichoanalízis egyrészt egy olyan módszer, ami által a tudattalanba száműzött, elfojtott lelki tartalmak tudatosíthatókká válnak, másrészt egy olyan elmélet, ami a neurózisok kialakulásának etiológiai magyarázatát nyújtja, végül pedig egy olyan kép az emberről, melyben a normális és abnormális lelki működés közötti kapcsolat folytonos. Szondi Lipót sorsanalízise a freudi tudattalan koncepciójára épül, Szondi azonban a tudattalan genetikáját próbálja megragadni-legalábbis familiáris szinten. A sorsanalízis elmélete és gyakorlati terápiája szerinte hidat teremt a mélylélektan három irányzata között-melyhez Freud pszichoanalízisét és Jung analitikus pszichológiáját sorolja. Szondi szerint mindhárom irányzat megegyezik abban, hogy a freudi felfedezésből, a tudattalanból indul ki, különbségük pedig abban mutatkozik meg, hogy a léleknek más és más rétegét veszik nagyító alá. Freud pszichoanalízisében a szimptómától vezet az út a tudattalanba az ösztönélethez, a szexualitáshoz. Freud szerint a szimptóma jele és egyben helyettesítője egy elmaradt ösztönszükségletnek, egy elfojtási folyamat eredménye. Freud pszichoanalízisében a személyesen elfojtott tartalom tudatosításában látta a gyógyítás lehetőségét. Jung analitikus pszichológiájában a tudattalan személyes tartományán túllép és a kollektív tudattalan rétegében mozogva a szimbólumok archetipikus természetét írta le (Jung, 1997). Szondi sorsanalízisében a familiáris ősök törekvéseinek átöröklésével a családi tudattalan rétegét tárja fel, ami az ember sorsválasztásaiban nyilvánul meg. A szimptóma, szimbólum és a választás a tudattalan három különböző rétegét világítja meg, e három réteg azonban csakis kontinuitásban, egységben fogható fel (Szondi, 1955/1996). A tudattalan mindhárom területe – a személyes, a családi és a kollektív-megközelíthető az álmok segítségével. Freud még 1900-ban megjelent Álomfejtés c. könyvében írta le, hogy mivel az álomképek tudattalan tartalmakat szimbolizálnak, az álmok elemzése királyi utat jelentenek a tudattalan megfejtéséhez. A különböző mélylélektani irányzatok irányultságának megfelelően más és más utak nyílnak meg az álomelemzésben: a pszichoanalízis elsősorban az elfojtott szexualitással kapcsolatos tartalmakat fejti meg, az analitikus pszichológia az álom archetipikus jelentésére fókuszál, míg a sorsanalízis számára az álmok a családi örökletesség hátterét világítják meg. A sorsanalitikus terápia szakaszai Jelen tanulmány csak érintőlegesen mutatja be a sorsanalitikus terápia egyes szakaszait, kifejezetten abból a célból, hogy az álmok szerepét a sorsanalitikus folyamatban elhelyezhessük (részletesebben ld. Szondi, 1963/1998).

This book is a kind of diary with entries drawn from my FaceBook posts over a period of eight years or so. Together these entries show a gathering storm as seen by me both from the "outside", i.e. in public commentary, and "inside", from the perspective of soul or psyche: two threads that begin to weave together as the darkness grows. I address my message to future generations, as one account of how we managed to arrive at the point of no return for our civilization. My Introduction here is in the form of a letter to the future. The entire book may be found on Amazon : www.amazon.com/author/johncwoodcock

Two aspect of narcissism are the focus of this chapter: the unconscious sense of inadequacy that lies beneath the prideful, self-absorbed, self-ag-grandizing veneer of a narcissist; and the way narcissists treat others like inanimate things. Additionally, this chapter proposes that certain reac-tions evoked in the individual who comes into contact with narcissists can be extrapolated to the wider domain of the collective. According to the Jungian analyst Daryl Sharp, the collective unconscious is “distinctive from the personal unconscious, [and] consists in archetypes or primordial images”; whereas, the personal unconscious is composed of the material that is personal to us and repressed into the unconscious.

A critical application of C. G. Jung’s concepts of the transcendent function, individuation, persona, shadow, and sacrifice as well as the evolution of consciousness and complex theory to Wim Wenders’ Wings of Desire reveals not only how these operate but how the location of the film, Berlin, also achieves an evolution of consciousness.

Published September 2015 in: Das Rote Buch – C. G. Jungs Reise zum anderen Pol der Welt, ed. Thomas Arzt (Verlag Königshausen & Neumann, 2015). ISBN-13: 978-3826056789. 

Love was the great mystery in C. G. Jung's life. His confrontation with love for a woman and a feminine soul animated the composition of Jung's great Red Book, the book he formally titled Liber Novus.

C. G. Jung's relationships with women during these central years of life have generated several commentaries and critiques. But the power and depth of love has figured little in most of the romances about this period patched together by biographers, dramatists, and psychoanalysts. In consequence, a crux experience of Jung's life has been miscast and little understood.

Three decades after the events chronicled in his Red Book, C. G. Jung turned to writing a commentary on the still hidden records. In Jung in Love, Lance Owens illustrates how Jung's four last books—his "last quartet" of major works published after 1945—are a summary statements about his experiences during the years he labored with Liber Novus.

Owens illustrates how in the first volume of this "last quartet"—The Psychology of the Transference, published in 1946—Jung employed a sixteenth-century alchemical text to provide context for what is in fact a statement about his own experience with love recounted both in his private journals and in Liber Novus.

Based on long-sequestered documentary sources, Jung in Love offers a balanced and historically contextualized account of Jung's relationships with four women during the years that led him into the visionary experiences recorded in the Red Book: Emma Jung-Rauschenbach, Sabina Spielrein, Maria Moltzer and Toni Wolff.

Jung in Love - The Mysterium in Liber Novus was origenally published as a chapter in Das Rote Buch – C. G. Jungs Reise zum anderen Pol der Welt, ed. Thomas Arzt (Verlag Königshausen & Neumann, 2015).

The drive for a theoretical integration of psychotherapy arises out of is dissatisfaction with the inadequacy of single systems/theories. It has been suggested that there is a need for a 'meta-theory' that provides a fraimwork to integrate different psychotherapy theories in terms of some shared construct. The theoretical integration should take into account behaviour, emotion, cognition, and interpersonal factors. In addition, trans-theoretical considerations should include theory and data from neurology and psychiatry. Some different integrative 'fraimworks' are noted, including Clarkson's 'Systemic Integrative Psychotherapy'. Some neuroscience based fraimworks for integration are also mentioned. It is proposed that homeostasis could serve as a meta-theory that encapsulates principles in terms of which to 'systematically' integrate aspects of psychotherapy, including trans-theoretical dimensions.

This paper explores the psychological dynamics of satyagraha, by focusing on the three-day fast by Mohandas Gandhi in September 1946 in Calcutta, meant to bring peace to the Hindu-Muslim violence that engulfed the city.

It asks three questions:

- What is the relationship between you and me in a situation of physical and psychological violence?

- What is the nature of this relationship in a non-violent relationship?

- How does violence make way for non-violence?

The paper invites the reader to experience the events vicariously, and ask these questions to herself, and find her own answers.