Jane Hollister and Joseph Wheelwright Papers
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An "Authentic Wholeness" Synthesis of Jungian and Existential Analysis
Modern Psychological Studies Volume 5 Number 2 Article 3 1997 An "authentic wholeness" synthesis of Jungian and existential analysis Samuel Minier Wittenberg University Follow this and additional works at: https://scholar.utc.edu/mps Part of the Psychology Commons Recommended Citation Minier, Samuel (1997) "An "authentic wholeness" synthesis of Jungian and existential analysis," Modern Psychological Studies: Vol. 5 : No. 2 , Article 3. Available at: https://scholar.utc.edu/mps/vol5/iss2/3 This articles is brought to you for free and open access by the Journals, Magazines, and Newsletters at UTC Scholar. It has been accepted for inclusion in Modern Psychological Studies by an authorized editor of UTC Scholar. For more information, please contact [email protected]. An "Authentic Wholeness" Synthesis of Jungian and Existential Analysis Samuel Minier Wittenberg University Eclectic approaches to psychotherapy often lack cohesion due to the focus on technique and procedure rather than theory and wholeness of both the person and of the therapy. A synthesis of Jungian and existential therapies overcomes this trend by demonstrating how two theories may be meaningfully integrated The consolidation of the shared ideas among these theories reveals a notion of "authentic wholeness' that may be able to stand on its own as a therapeutic objective. Reviews of both analytical and existential psychology are given. Differences between the two are discussed, and possible reconciliation are offered. After noting common elements in these shared approaches to psychotherapy, a hypothetical therapy based in authentic wholeness is explored. Weaknesses and further possibilities conclude the proposal In the last thirty years, so-called "pop Van Dusen (1962) cautions that the differences among psychology" approaches to psychotherapy have existential theorists are vital to the understanding of effectively demonstrated the dangers of combining existentialism, that "[when] existential philosophy has disparate therapeutic elements. -
Incline Your Ear - Or – How I Conquered Road Rage and Learned to Love My Commute
Incline Your Ear - or – How I Conquered Road Rage and Learned to Love my Commute by Charles D.W. Morrison Seattle Jung Society Library Volunteer, first Saturdays Every disciple of the Buddha in early Buddhism was technically called sravaka, “hearer,” since the Lord had advised: ”One should listen to the Doctrine as a sick man to the words of a physician.” Furthermore . if one did listen, one could go beyond natural “insight” and achieve the “insight consisting of hearing” (srutrmayi-prjna), that is, a higher level of awareness that comes from listening to profound truths. - George Elder, Ph. D The Body: An Encyclopedia of Archetypal Symbolism, Ear chapter, p. 186 “Listen, that we may live,” Isaiah reminds us in the Old Testament. “Whatever is pleasant to the ear . fixes itself deeply within the breast,” St. Benedict later echoes. And the Zen master Hui-neng in his Platform Sutra relates how his sudden enlightenment was achieved by merely listening to someone else recite scripture. The spoken word has a long been understood as a powerful channel for the psyche’s deeper energies. There seems to be something about hearing a speaker’s intonation, pauses, and struggles to formulate his thoughts that brings the psyche’s messages more vividly alive. Is it only chance then that we live in a city with one of the largest and most accessible collection of recorded lectures on state-of-the-art psychology, spirituality and religion? Is this just an accident, or are we caught up in some archetypal energy and, like the sravaka, on the road to higher awareness through listening? At 700 tapes, over 100 speakers lecturing on topics from Alchemy to Tarot, occupying 16 feet of shelf space, it would seem that the Seattle Jung Society is indeed on the via audimus. -
M.A. in Counseling Psychology with Emphasis in Marriage and Family Therapy, Professional Clinical Counseling, and Depth Psychology
M.A. IN COUNSELING PSYCHOLOGY WITH EMPHASIS IN MARRIAGE AND FAMILY THERAPY, PROFESSIONAL CLINICAL COUNSELING, AND DEPTH PSYCHOLOGY PACIFICA GRADUATE INSTITUTE | 249 LAMBERT ROAD, CARPINTERIA, CALIFORNIA 93013 | PACIFICA.EDU M.A. IN COUNSELING PSYCHOLOGY WITH EMPHASIS IN MARRIAGE AND FAMILY THERAPY, PROFESSIONAL CLINICAL COUNSELING, AND DEPTH PSYCHOLOGY The M.A. Counseling Psychology Program with Emphasis in Marriage and Family Therapy, Professional Clinical Counseling, and Depth Psychology is dedicated to offering students unique and evidence-based comprehensive training in the art of marriage, family, and individual psychotherapy and professional clinical counseling with an appreciation for the systemic and immeasurable dimensions of the psyche. Depth psychology invites a curiosity about the psyche and respect for the diversity and resiliency of the human experience. Transdisciplinary courses in literature, mythology, religion, and culture deepen students’ abilities to link collective systems and archetypal themes to sociopolitical issues in the lives of individuals, families, and communities. As preparation for professional licensure in Marriage and Family Therapy (LMFT) and Professional Clinical Counseling (LPCC), a rigorous two-and-a-half year academic program emphasizes theoretical understanding and experiential training in clinical skills, inclusive of a supervised practicum traineeship experience. Research studies and thesis writing prepare students to explore and contribute to the tradition of scholarship within the depth psychological tradition to further Pacifica’s dedication to thoughtful and soulful practice. At its core, the Counseling Psychology Program honors the California Association of Marriage and Family Therapists distinctive call to the service 2018 Outstanding School of the individual and collective or Agency Award psyche. presented to MATTHEW BENNETT, Founded on a deep relational PSY.D. -
Development of Research Designs for Investigating Concepts of Analytical Psychology and the Efficacy/Effectiveness of Jungian Psychotherapy
Development of research designs for investigating concepts of Analytical Psychology and the efficacy/effectiveness of Jungian psychotherapy Prof. Dr. Christian Roesler Professor of Clinical Psychology With assistance from Julia Engelhardt Telefon +49 761 200-1513 Fax +49 761 200-1496 E-Mail: [email protected] ____________________________________________________________________ Karlstraße 63 79104 Freiburg www.kh-freiburg.de 2 1. Introduction Carl Gustav Jung (1875-1961) is one of the founding fathers of modern psychotherapy. After some years of collaboration with Freud at the beginning of the 20th century, Jung broke ties with Freud in 1912 and developed his own psychoanalytic approach, later called Analytical Psychology (AP). Jung had a major influence on the development of psychotherapy. His use of creative techniques made him the founder of art therapy methods; he was the first to use techniques of imagination to influence the inner world of patients, a method that has recently been adopted in a number of psychotherapy approaches (e.g., the treatment of posttraumatic stress disorder); and he was the first to postulate that in the training of psychoanalysts there should be an extensive training analysis. In spite of this influence and the fact that Jungian psychotherapy is well established all over the world in mental health care as well as in training structures, there are few publications on the empirical foundations of Jungian psychology and the effectiveness of Jungian psychotherapy. Although Jungian psychotherapy has a long history and has been practiced for more than 100 years, the Jungian approach has long been criticized for a lack of proof of its effectiveness. -
The Priest, the Psychiatrist and the Problem of Evil
THE PRIEST, THE PSYCHIATRIST AND THE PROBLEM OF EVIL PUNITA MIRANDA PHANÊS • VOLUME 2 • 2019 • PP. 104–143 https://doi.org/10.32724/phanes.2019.Miranda THE PRIEST, THE PSYCHIATRIST, AND THE PROBLEM OF EVIL 105 ABSTRACT This paper clusters around the problem of evil within the framework of depth psychology. The first part briefly introduces the narrative of the Book of Job as an example to contextualise how the ultimate question of God’s relation to evil remained unanswered and was left open-ended in Christian theology. The second part offers a historical reconstruction of the unresolved polemic over the nature of evil between Carl Jung and the English Dominican scholar and theologian Victor White (1902-1960). It explores their different speculations and formulations concerning evil and its psychological implications, until their final fall-out following White’s harshly critical review of Jung’s most controversial work on religion, Answer to Job. The final section of this paper introduces further reflections on a challenging theme that is no less resonant and relevant in today’s world of terrorism in the name of religion than it was in a post-war Europe struggling to recover from totalitarianism and genocide. KEYWORDS Carl Jung, Victor White, Book of Job, Answer to Job, evil. PHANÊS Vol 2 • 2019 PUNITA MIRANDA 106 God has turned me over to the ungodly and thrown me into the clutches of the wicked. All was well with me, but he shattered me; he seized me by the neck and crushed me. He has made me his target; his archers surround me. -
MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES to MODERN PSYCHOLOGY Dissertation Submitted to the College of Arts and Sciences Of
MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy in Theology By Matthew Glen Minix UNIVERSITY OF DAYTON Dayton, Ohio December 2016 MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Name: Minix, Matthew G. APPROVED BY: _____________________________________ Sandra A. Yocum, Ph.D. Dissertation Director _____________________________________ William L. Portier, Ph.D. Dissertation Reader. _____________________________________ Anthony Burke Smith, Ph.D. Dissertation Reader _____________________________________ John A. Inglis, Ph.D. Dissertation Reader _____________________________________ Jack J. Bauer, Ph.D. _____________________________________ Daniel Speed Thompson, Ph.D. Chair, Department of Religious Studies ii © Copyright by Matthew Glen Minix All rights reserved 2016 iii ABSTRACT MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Name: Minix, Matthew Glen University of Dayton Advisor: Dr. Sandra A. Yocum This dissertation considers a spectrum of five distinct approaches that mid-twentieth century neo-Thomist Catholic thinkers utilized when engaging with the tradition of modern scientific psychology: a critical approach, a reformulation approach, a synthetic approach, a particular [Jungian] approach, and a personalist approach. This work argues that mid-twentieth century neo-Thomists were essentially united in their concerns about the metaphysical principles of many modern psychologists as well as in their worries that these same modern psychologists had a tendency to overlook the transcendent dimension of human existence. This work shows that the first four neo-Thomist thinkers failed to bring the traditions of neo-Thomism and modern psychology together to the extent that they suggested purely theoretical ways of reconciling them. -
Carl Gustav Jung (1875-1961) and Analytical Psychology (Søren Kierkegaard 1813-1855; Viktor Frankl 1905-1997)
Carl Gustav Jung (1875-1961) and Analytical Psychology (Søren Kierkegaard 1813-1855; Viktor Frankl 1905-1997) Reading: Robert Aziz, C. G. Jung’s Psychology of Religion and Synchronicity (Course Reader 8). Psychological Culture: Examples of ideas that have entered into our everyday vocabulary 1. Ego 2. Complex 3. Psychological Types: Introvert and Extrovert 4. Unconscious Influences on the Psychological Theories of C. G. Jung 1. Philosophical: Existentialism and Asian Philosophy (Buddhism, Hinduism, Daoism) 2. Religious: Christianity, but Jung rejects much of institutionalized religion 3. Scientific: Description of the inner life of human beings expressed scientifically Jung's Definition of the Dark Side: The Shadow 1. Jung's view of the mind or psyche: ego consciousness, personal unconscious, and collective unconcious 2. The "Shadow" overlaps the personal unconscious and collective unconscious 3. Personal unconscious: Contents of the mind/psyche that have been Repressed from Consciousness 4. Collective unconscious: Collective or universal contents that are always there, inherent to the psyche 5. The Dark Shadow side can well up from what is inherent to the psyche as well as from what is repressed. Jung's Theory of the Mind/Psyche 1. Depth psychology: Three layer view of mind: ego consciousness, personal unconscious, and collective unconscious 2. Themes, motifs, or ARCHETYPES that exist in the inherent, collective, or universal unconscious 1. Shadow, 2. Male (Animus), Female (Anima), 3. Self (comprehensive motif or archetype, representing the whole psyche/mind) 3. For Jung, the ego is the center of waking consciousness, and the Self, the center and circumference of the Unconscious 4. Process: Goal is to achieve wholeness through individuation: Become a true individual, a whole person who is indivisible 5. -
Cognitive Behavior Therapy
InSight: RIVIER ACADEMIC JOURNAL, VOLUME 7, NUMBER 1, SPRIING 2011 PATTERNS OF BEHAVIOR DISPLAYED IN THERAPEUTIC TREATMENT: VIEWS WITHIN A PRIVATE COUNSELING Jillian Pizzi* M.A. Program in Mental Health Counseling, Rivier College Abstract This research paper will discuss the basics of therapy while providing insight to the patterns of behavior displayed by various clients that have become apparent over the course of this semester. The setting is a private counseling practice in New Hampshire. The participants are clients that have chosen this facility for treatment (men, women, teens and children of all ages and ethnicities) and the initial questions will pertain to the topic of study, noted above. The research literature, actual research, conceptual framework, and summary will follow. Introduction By definition, a pattern is “1.) one worthy of imitation, 2.) plan used in making things, 3.) a design and 4.) usual behavior, procedure” (Goldman, 2000, p. 285). These definitions are connected in many ways with the author’s research interest; patterns of behavior people display while in therapeutic treatment. The focus of the research completed is the clientele of LMR Counseling & Associates (name changed due to confidentiality), which were observed while in treatment. The research question explored in this paper is, “How do people respond to positive, as well as negative feedback from their therapist?” Historical Perspective Modern psychological therapies trace their history back to the work of Sigmund Freud of Vienna in the 1880s. Trained as a neurologist, Freud entered private practice in 1886 and by 1896 had developed a method of working with hysterical patients, which he called “psychoanalysis” (Milhauser, 2008). -
BIRTH, DEATH and BEYOND MELISSA JANE MIDGEN a Thesis Su
THE CHILD ANALYTIC TRADITION OF THE SOCIETY OF ANALYTICAL PSYCHOLOGY – BIRTH, DEATH AND BEYOND MELISSA JANE MIDGEN A thesis submitted in partial fulfilment of the requirements of the University of East London for the degree of Professional Doctorate in Child Psychoanalytic Psychotherapy December 2016 i Abstract This thesis seeks to chart the creation, development and eventual demise of the child analytic training of The Society of Analytical Psychology (SAP), the foremost Jungian Society in the UK. The brainchild of the Society’s founding director, Michael Fordham, the creation of the child training drew on the talents and persistence of many committed individuals. Through oral history interviews and archival research I weave together a narrative that will serve as testament to this achievement and offer first hand recollections for posterity. Through these sources the narrative also explores the difficulties that the training faced and which ultimately led to its eventual demise. Additionally I interrogate the current status of this tradition of child analysis and ask the question whether or not the tradition continues to exist and if so in what ways; I conclude that currently the tradition can only be said to exist in an attenuated form and that the future is bleak. In the course of the thesis I locate the SAP training within the development more generally of child analytic provision within the UK, the relationship of that to the child guidance movement and to the psychoanalytic diaspora, which made it possible. I describe the current obstacles faced by the child psychotherapy discipline as well as psychoanalytic psychotherapy in the NHS. -
Some Spiritual Implications of Synchronistic Experiences
PUTTING THE SINN BACK INTO SYNCHRONICITY: SOME SPIRITUAL IMPLICATIONS OF SYNCHRONISTIC EXPERIENCES DR RODERICK MAIN Introduction I ought to begin by apologising to anyone I may have lured to read this paper under false pretences. The word ‘Sinn’ in the title is not a spelling mistake, and I regret that I have nothing novel to contribute on the subject of vice and wickedness. Sinn, spelt with a capital ‘s’ and two ‘n’s and pronounced as though the ‘s’ were a ‘z’, is a German word for ‘meaning’; it appears in the phrase ‘sinnvolle koinzidenz’, ‘meaningful coincidence’, which is C. G. Jung’s (1875-1961) most succinct definition of his concept of synchronicity. 1 A slightly fuller definition of synchronicity, which will be clarified and amply illustrated in what follows, is that it is the meaningful acausal paralleling of events, usually of an inner psychic event with an outer physical event .2 A simple example is where one is thinking intensely about an obscure subject such as the alleged mystical significance of a certain number sequence, then, unable to pursue these thoughts any further, one switches on the radio to relax, only to find that one is listening to an unscheduled and illuminating discussion of precisely this subject. Here, the psychic event of one’s intense thoughts and the physical event of hearing the discussion on the radio obviously parallel each other in a way which is likely to strike one as meaningful, yet neither of the events can have caused the other in any normal sense. In discussions of such experiences, attention usually focuses either on the improbability of the paralleling between the events or on the certainty with which a normal causal relationship between the events can be ruled out. -
On Symbols and Shadows: Flannery O'connor's Jungian Concepts of Grace Joshlin Sheridan
Criterion: A Journal of Literary Criticism Volume 10 | Issue 2 Article 12 12-15-2017 On Symbols and Shadows: Flannery O'Connor's Jungian Concepts of Grace Joshlin Sheridan Follow this and additional works at: https://scholarsarchive.byu.edu/criterion Part of the English Language and Literature Commons BYU ScholarsArchive Citation Sheridan, Joshlin (2017) "On Symbols and Shadows: Flannery O'Connor's Jungian Concepts of Grace," Criterion: A Journal of Literary Criticism: Vol. 10 : Iss. 2 , Article 12. Available at: https://scholarsarchive.byu.edu/criterion/vol10/iss2/12 This Article is brought to you for free and open access by the All Journals at BYU ScholarsArchive. It has been accepted for inclusion in Criterion: A Journal of Literary Criticism by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. On Symbols and Shadows Flannery O’Connor’s Jungian Concept of Grace Joshlin Sheridan While participating in a literary circle discussing whether or not the Catholic Eucharist was purely symbolic, the fiery Flannery O’Connor famously responded, “Well, if it’s a symbol, to hell with it!” (Habit 125). O’Connor, a deeply devout Catholic, reveals through her short stories and personal letters a strong desire to prevent religion from becoming merely symbolic or explainable phenomena. Especially frightening to her was the notion that psychology would replace religion, because she viewed psychology as “not an adequate instrument for understanding the religious encounter” (Mystery and Manners 165). In a June 1962 letter, she expressed disdain that the modern world would “gradually . turn religion into poetry and therapy” (Habit 479). -
Catriona Helen Miller
Vlood Spirits A cjungian Approach to the Vampire JKyth Catriona Helen Miller Submitted for the degree of Doctor of Philosophy University of Stirling Stirling Scotland December 1998 r., 4. , Dedication To my parents, Irene and Jack Miller, without whom.... For all the support, guidance and encouragement above and beyond the call of parental duty. Your many favours can never be repaid. Acknowledgements I would like to thank Dr. John Izod for the skillful and unfailingly tactful supervision of this thesis, and for the companionshipon the j ourney. To Lari, for the chair; the commas and comments;the perpetual phone calls; and for going to Santa Cruz with me all those years ago. To everybody in the Late Late Service for sustenanceof various kinds. And everyone else who asked about my thesis and then listened to the answer without flinching. I also acknowledge the kind financial support of the Glasgow Society for Sons and Daughters of Ministers of the Church of Scotland, and, of course, my parents. Contents Page Acknowlegements i Abstract .v INTRODUCTION PART ONE APPROACH & CONTEXT 10 " The Study of Myth & the Cartesian/Newtonian Framework 11 " The Advent of Psychology 13 " Freud & the Vampire Myth 17 " Beyond Descartes & Newton: the New Paradigm 21 " Jung & the New Model 24 " Archetypes & the Collective Unconscious 31 " The Study of Myth After Freud & Jung 35 The Vampire Myth 40 " I " Jung & the Vampire Myth 41 " Symbols: A Jungian Definition 44 PART TWO ENCOUNTERS WITH SHADOW VAMPIRES 49 " Folklore & Fiction 49 " The Vampire in Folklore 51 " Vampirý Epidemics? 54 " The Shadow Archetype 57 " The Dead 58 " The Living Dead 61 " The Shadow Vampire in the Twentieth Century 65 " Nosferatu: A Symphony of Horror (Dir: F.