Showing posts with label carl jung. Show all posts
Showing posts with label carl jung. Show all posts

Thursday, July 26, 2018

Interpretation in Jungian Analysis is Available Now!

I'm delighted to announce that my new book, Interpretation in Jungian Analysis, is now in print and available from Routledge at 20% discount and with free shipping. It will also be available from Amazon no later than Aug. 8th. My thanks to those who have already pre-ordered. Click Here

This volume is the first of its kind in the literature of analytical psychology. Until now, the process of interpretation has been addressed only briefly in general Jungian texts. Interpretation in Jungian Analysis provides an in-depth exploration of the process, including the history of analytic technique, the role of language in analytic therapy, the poetics and metaphor of interpretation, and the relationship between interpretation and the analytic attitude. In addition, the steps involved with the creation of clear, meaningful, and transformative interpretations are plainly outlined. Throughout the book, clinical examples and reader exercises are provided to deepen the learning experience. The influence of the Jungian perspective on the interpretative process is outlined, as are the use of analytic reverie and confrontation during the analytic process.

Wednesday, July 4, 2018

Mark Winborn Featured on Speaking of Jung Podcast

Speaking of Jung Podcast - Posted on July 2, 2018 (Click Here to Listen)

This is Dr. Winborn's second interview on the Speaking of Jung Podcast hosted by Laura London. The focus is on his forthcoming (Routledge, Aug. 8, 2018) book Interpretation in Jungian Analysis: Art and Technique.


Analytic interpretation is fundamental to the process of psychoanalysis, Jungian analysis, and psychoanalytic psychotherapy. Interpretation is the medium by which the psychoanalytic art form is transmitted. What one chooses to say in analysis, why one chooses it, how one says it, when one says it; these are the building blocks of the interpretive process and the focus of Interpretation in Jungian Analysis: Art and Technique.
This volume is the first of its kind in the literature of analytical psychology. Until now, the process of interpretation has been addressed only briefly in general Jungian texts. Interpretation in Jungian Analysis provides an in-depth exploration of the process, including the history of analytic technique, the role of language in analytic therapy, the poetics and metaphor of interpretation, and the relationship between interpretation and the analytic attitude. In addition, the steps involved with the creation of clear, meaningful, and transformative interpretations are plainly outlined. Throughout the book, clinical examples and reader exercises are provided to deepen the learning experience. The influence of the Jungian perspective on the interpretative process is outlined, as are the use of analytic reverie and confrontation during the analytic process.

In addition to the historical, technical, and theoretic aspects of interpretation, this book also focuses on the artistic and creative elements that are often overlooked in the interpretive process. Ultimately, cultivating fluidity within the interpretive process is essential to engaging the depth and complexity of the psyche. Interpretation in Jungian Analysis will be of great interest to psychoanalysts and psychotherapists of all theoretical orientations and will be essential reading for students of analytical psychology.
Mark Winborn, PhD is a clinical psychologist and Jungian analyst in private practice in Memphis, Tennessee.

He received a Bachelor of Science in psychology from Michigan State University in 1982, a Master of Science and Ph.D. in clinical psychology from the University of Memphis in 1987, and a certificate in Jungian Analysis from the Inter-Regional Society of Jungian Analysts in 1999.


Dr. Winborn served for three years as the staff psychologist for the United States Military Academy in West Point, New York and is now a training and supervising analyst at the C.G. Jung Institute Zürich and for the Inter-Regional Society of Jungian Analysts in North America. He currently serves on the American Board for Accreditation in Psychoanalysis, and the Ethics Committee of the International Association for Analytical Psychology. Dr. Winborn is on the editorial boards of the Journal of Analytical Psychology and the Journal of Humanistic Psychology, and is a member of the National Association for the Advancement of Psychoanalysis.

He has presented papers at the past three Congresses of the International Association for Analytical Psychology (Montreal 2010, Copenhagen 2013, Kyoto 2016), and will present again at the Vienna Congress in 2019. Since 1990 he has maintained a private practice in Memphis, Tennessee where he was the Training Coordinator for the Memphis Jungian Seminar from 2010 - 2016. In addition to his teaching activities in Memphis and Zürich, he has been an invited presenter for Jungian societies, training seminars, and institutes throughout the United States, as well as in Russia and the Dominican Republic.

He is the author of Deep Blues: Human Soundscapes for the Archetypal Journey, published in 2011, and is the editor of the book, Shared Realities: Participation Mystique & Beyond, published in 2014. His new book, Interpretation in Jungian Analysis: Art & Technique, will be released on August 8th of this year, and is the subject of our talk today.

This interview was recorded on Sunday, July 1, 2018. It's 57:51 long and 25 MB. You can listen to it right here in your browser or download it directly to your computer. This episode is also available on iTunes, Stitcher, Google Play, or wherever you get your shows.

Thursday, June 28, 2018

Interpretation in Jungian Analysis - Available August 8th - Early Praise


Interpretation in Jungian Analysis:

Art and Technique
Mark Winborn

“This work is destined to become one of the basic texts for training contemporary Jungian psychoanalysts." - Murray Stein, PhD, former President of the International Association for Analytical Psychology

"This comprehensive exploration of mainstream Jungian and Freudian perspectives on the place of interpretation in the therapeutic process offers readers of all analytic schools and levels of experience a comprehensive explication of the transformational role of interpretation in analytic therapy." - Howard Levine, MD, faculty for the Massachusetts Institute for Psychoanalysis and the Psychoanalytic Institute of New England

“It is no dry study, but a generous, rich, robust, and immensely practical book, taking us to the improvisational heart of the interpretive moment. It will serve as an essential resource for many years to come." - Marcus West, UK Editor-in-Chief of the Journal of Analytical Psychology

"This is a landmark contribution to the field of analytical psychology. It will be invaluable to Jungian trainees across the world while offering valuable clarification and refreshment to even the most experienced clinicians." - Warren Colman, former UK Editor-in-Chief of the Journal of Analytical Psychology

Analytic interpretation is fundamental to the process of psychoanalysis, Jungian analysis, and psychoanalytic psychotherapy. Interpretation is the medium by which the psychoanalytic art form is transmitted. What one chooses to say in analysis, why one chooses it, how one says it, when one says it; these are the building blocks of the interpretive process and the focus of Interpretation in Jungian Analysis: Art and Technique.

This volume is the first of its kind in the literature of analytical psychology. Until now, the process of interpretation has been addressed only briefly in general Jungian texts. Interpretation in Jungian Analysis provides an in-depth exploration of the process, including the history of analytic technique, the role of language in analytic therapy, the poetics and metaphor of interpretation, and the relationship between interpretation and the analytic attitude. In addition, the steps involved with the creation of clear, meaningful, and transformative interpretations are plainly outlined. Throughout the book, clinical examples and reader exercises are provided to deepen the learning experience. The influence of the Jungian perspective on the interpretative process is outlined, as are the use of analytic reverie and confrontation during the analytic process.

In addition to the historical, technical, and theoretic aspects of interpretation, this book also focuses on the artistic and creative elements that are often overlooked in the interpretive process. Ultimately, cultivating fluidity within the interpretive process is essential to engaging the depth and complexity of the psyche. Interpretation in Jungian Analysis will be of great interest to psychoanalysts and psychotherapists of all theoretical orientations and will be essential reading for students of analytical psychology.

20% Discount Available - enter the code FLR40 at checkout 

Hardback: 978-1-138-05808-8 | $112.00 

Paperback: 978-1-138-05811-8 | $30.36 

For more information visit: www.routledge.com/9781138058118



Thursday, March 8, 2018

Interpretation in Jungian Analysis: Art and Technique


Pre-publication announcement (arriving July 2018, Routledge) "Interpretation in Jungian Analysis: Art and Technique" by Mark Winborn. This volume is the first of its kind in the literature of analytical psychology. Until now, the process of interpretation has been addressed only briefly in general Jungian texts. Interpretation in Jungian Analysis provides an in-depth exploration of the process, including the history of analytic technique, the role of language in analytic therapy, the poetics and metaphor of interpretation, and the relationship between interpretation and the analytic attitude. In addition, the steps involved with the creation of clear, meaningful, and transformative interpretations are plainly outlined.


Analytic interpretation is fundamental to the process of psychoanalysis, Jungian analysis, and psychoanalytic psychotherapy. Interpretation is the medium by which the psychoanalytic art form is transmitted. What one chooses to say in analysis, why one chooses it, how one says it, when one says it; these are the building blocks of the interpretive process and the focus of Interpretation in Jungian Analysis: Art and Technique.

In addition to the historical, technical, and theoretic aspects of interpretation, this book also focuses on the artistic and creative elements that are often overlooked in the interpretive process. Ultimately, cultivating fluidity within the interpretive process is essential to engaging the depth and complexity of the psyche. Interpretation in Jungian Analysis will be of great interest to psychoanalysts and psychotherapists of all theoretical orientations and will be essential reading for students of analytical psychology.

Saturday, January 13, 2018

Mark Winborn presenting 5 week seminar "The Fundamentals of Technique in Analytic Therapy" to Moscow Assoc. for Analytical Psychology

The Psychoanalytic Muse editor, Mark Winborn, is honored to be invited to teach a 5 week - 16 hour webinar on "The Fundamentals of Technique in Analytic Therapy" for the Moscow Association for Analytical Psychology. Beginning Jan 13th - the seminar covers the history of technique, the analytic attitude, the structure of analytic therapy, roles in analysis, analytic interpretation, beginning an analysis, defenses, resistance, transference/countertransference analysis, unconscious communication, and termination. http://www.maap.pro/

Sunday, September 10, 2017

Re-Encountering Jung: Analytical psychology and contemporary psychoanalysis

Available Now Click on this to Order from Routledge
Psychoanalytic Muse editor Mark Winborn contributes a chapter Bion and Jung: Intersecting Vertices.
Since the split between Freud and Jung, psychoanalysis and analytical psychology have largely developed in an atmosphere of mutual disregard. Only in recent years have both discourses shown signs of an increasing willingness to engage. Re-Encountering Jung: Analytical Psychology and Contemporary Psychoanalysis is the first edited collection of papers devoted to a reconciliation between these two fields. The contributors explore how Jungian thinking influences, challenges, and is challenged by recent developments in the psychoanalytic mainstream. In examining the nature of the split, figures from both sides of the conversation seek to establish lines of contrast and commonality so as to reflect an underlying belief in the value of reciprocal engagement.
Each of the chapters in this collection engages the relationship between Jungian and psychoanalytic thinking with the intention of showing how both lines of discourse might have something to gain from attending more to the voice of the other. While several of the contributing authors offer new perceptions on historical concerns, the main thrust of the collection is in exploring contemporary debates.


Re-Encountering Jung reflects a unique undertaking to address one of the longest-standing and most significant rifts in the history of depth psychology. It will be of great interest to all academics, students and practitioners within the fields of analytical psychology and psychoanalysis.



Sunday, June 4, 2017

Forthcoming Teaching and Speaking Schedule June 2017- April 2018 for Mark Winborn, PhD, NCPsyA

June 11, 2017: Moscow Association for Analytical Psychology, Moscow, Russia
                                
Sept 1-3, 2017: Centro Jung, Santo Domingo, Dominican Republic

Sept 23-24, 2017: Memphis-Atlanta Jungian Seminar, Memphis, Tennessee

Oct 14-15, 2017: Minneapolis Jung Association, Minneapolis, Minnesota

Nov 3-5, 2017: Case Colloquia, Philadelphia Assoc. of Jungian Analysts, Philadelphia, Pennsylvania

Nov 17, 2017: American Board for Accreditation in Psychoanalysis, New York, New York

Dec 1-2, 2017: Jung Association of Central Ohio, Columbus, Ohio

Jan 26-28, 2018: Case Colloquia, Philadelphia Assoc. of Jungian Analysts, Philadelphia, Pennsylvania

Feb 11-18, 2018: C.G. Jung Institute, Zurich/Küsnacht, Switzerland

Mar 2-4, 2018: Case Colloquia, Philadelphia Assoc. of Jungian Analysts, Philadelphia, Pennsylvania

Apr 16-17, 2018: Case Colloquia, Philadelphia Assoc. of Jungian Analysts, in Santa Fe, New Mexico

Thursday, May 25, 2017

Analytical Psychology and Science: Adversaries or Allies? by Mark Winborn, PhD, NCPsyA

In Psychological Perspectives, 2016, Vol. 59, #4, pp. 490-508


Conclusion:

Jung (like Freud) saw himself as a scientist and was constantly incorporating new ideas from other fields such as linguistics, anthropology, physics, Gnosticism, and alchemy.  In fact, Jung has been referred to as a bricoler - a French word that refers to someone who pieces things together from a variety of sources.  I believe Jung, if he were alive today, would have embraced the recent findings from infant observation, neurosciences, attachment research, and trauma research just as he did with Fordham’s early forays into child analysis.  I would challenge us to consider whether we want to suspend progress in Analytical Psychology, preserving it in the “just so” state we’ve become comfortable with.

I believe our task as Jungians is to re-evaluate, re-cast, re-interpret Jung’s ideas in light of knowledge from other fields – just as Jung did in developing his conceptual framework originally. But we have to be in dialogue with other fields and have an understanding of their findings in order for this to occur. I believe we have a responsibility to the scientific method which shaped and informed Jung’s inquiries; a responsibility to peer more deeply into the relationship between brain and mind and between soma and psyche; into the psychological and neurological underpinnings of conscious and unconscious processes; to seriously evaluate Jung's typological model in light of current neurological and cognitive sciences; and inform our candidates about the current theoretical debate occurring between those holding apriori positions on the nature of archetypal experience and those who now postulate archetypal experience as  emergent phenomena.  

Ultimately, scientific empiricism can’t study or evaluate all of the elements of Analytical Psychology. Many elements of our field can’t be sufficiently operationally defined in a manner that would allow study through the scientific vertex. But there are many elements of Analytical Psychology which can be examined through a scientific lens - a process by which we can deepen our confidence in our methods and theories, gain a deeper understanding of why certain methods work, and occasionally a casting off or remaking of certain theories or practices which can’t be supported from a scientific perspective. We can’t afford to cast off empiricism out of a preference for subjectivism if Analytical Psychology is to survive another 100 years as something other than a well preserved museum piece.
Many fields of scientific inquiry have moved towards the positions advocated by Jung while at the same time adding many new insights it wasn’t possible for Jung to imagine despite his incredible breadth of vision. We do have Jungians among us who are engaged with the scientific community. There are a small cadre of others trying to bring Analytical Psychology into dialogue with contemporary science, including Mario Jacoby, George Hogenson, Joseph Cambray, Jean Knox, Margaret Wilkinson, John Merchant, Robert Romanyshyn, David Rosen, Christian Roesler, and John Haule.

In order for this shift to happen, some who come from backgrounds in the arts and humanities may need to learn something about the scientific method including research design, sample size, types of validity and reliability, as well as some familiarity with statistical inference. But this is not unlike my own journey - coming from a scientist-practitioner model of clinical psychology training and needing to become more intimately familiar with the metaphoric world of myths, fairytales, art, poetry, literature, and religion.

I hope this paper leaves you with the impression that Analytical Psychology and science can be and need to be allies rather than adversaries. We need the findings from contemporary science to help us reflect on what we experience as analytic practitioners. Science needs us to advocate for the subjective element in the laboratory. Be we cannot fulfill Jung’s dream of a Analytical Psychology as a mediatory science unless we are in an ongoing dialogue with the scientific community. In closing, I leave the reader with this thought from Carl Jung (1976, para. 1236) “Ultimate truth, if there be such a thing, demands the concert of many voices.” 

Friday, November 27, 2015

James Grotstein on The Transcendent Position

BION'S "TRANSFORMATION IN 'O'" AND
THE CONCEPT OF THE "TRANSCENDENT POSITION" 
by James S. Grotstein

INTRODUCTION

Bion, who was to become the awesome explorer of the "deep and formless infinite" of the psyche, first immersed himself in the theories of Freud and Klein and then gradually developed a revolutionary metapsychological metatheory for psychoanalysis. Bion incurred the criticism of his colleagues by daring to investigate faith, spirituality, religion, mysticism, metaphysics, and fetal mental life. His concepts of transformations in L(ove), H(ate), and K(nowledge), as well as of intuitionistic and subjective science [Transformations in "O" (Ultimate Truth, Absolute Reality)], constitute an objective and numinous psychoanalytic epistemology.

Bion was preoccupied with the concept of ultimate reality and absolute truth and reoriented psychoanalytic metapsychology into a theory of thinking and meta-thinking about emotions. He distinguished the "thoughts-without-a-thinker" from the mind that had to develop in order to think them. I believe that his concept of "intuitionistic thinking" also presumes the presence of a more profound aspect of that mind: Not only did a mind develop to harvest the "thoughts without a thinker," but another aspect of the mind had to originate these "unthought thoughts." I believe that Bion came to a realization that true "thinking" ("dream work alpha" along the dimensions of "L, H, and K") is an unconscious -- if not preconscious -- act and that what we normally term "thinking" (application of the ordinate and abscissa of the "Grid") is really "after-thinking."

By realigning psychoanalysis with metaphysics and ontology (existentialism), Bion perforated the mystique of ontic "objectivity" implicit to logical-positivistic, deterministic science and revealed its own unsuspected mythology--its absolute dependence on sense data. Applying his concept of reversible perspective, he found myths, both collective and personal, to be themselves "scientific deductive systems" in their own right (Bion, 1992). Mostly, Bion founded a new mystical science of psychoanalysis, a numinous discipline based on the abandonment of memory, desire, and understanding. To Bion, mysticism is "seeing things as they truly are -- without disguise" (personal communication). He was preoccupied with the question of how we know what we know.


In this contribution I emphasize my understanding of Bion as the intuitionistic epistemologist, the "emotional mathematician" (Bion, 1965), the "mystical scientist" (Bion, 1970), the intrepid voyager into the deep and formless infinite, "O." I suggest that a "Transcendent Position" is implied by Bion's conception of "O," the latter of which overarches "nameless dread," beta elements, the "thing-in-themselves," the noumenon, "absolute truth," "ultimate reality," and "reverence and awe." 

Monday, November 16, 2015

Michael Eigen - Image, Sense, Infinities, and Everyday Life

Excerpt from Karnacology Article Introducing Eigen's New Book: 

"I have been fascinated by images ever since I can remember. How embarrassing for my mother, proudly introducing her three-year-old son to the principal of the school at which she taught only to have the little one say, “You’re a whale.”  To this moment, I can see myself seeing this good man as a whale as vividly as the instant it happened. His body and demeanour became a prompt for a waking dream image selected from swarms of inner possibilities, seas of images within. For the little boy, people were not only people. They also were these images and, at times, this led to trouble.


Wilfred R. Bion wrote a good deal about “verbal images” and for a poet, verbal images can create experiential realities. I’m no longer sure when I became aware that words were packed with colour and tone. I could actually hear music and see colours when writing and sometimes speaking, as if words were colours and tones and the latter words. The separation ordinarily made between such media did not hold for me. Later in life I was drawn to and profoundly influenced by psychoanalysts who painted, drew, and had a feel for poetry and music – Marion Milner, D. W. Winnicott, and Wilfred Bion.

synaesthesia

Sense is a word that spans many dimensions of experience, a kind of unifying word: e.g., the five or six senses, proprioception and kinaesthesia, common sense, animal or vital sensing, sense as meaning, intuition, a felt sense, a self-sense, a sense of self and other, God-sense. A lot of sensing goes on in psychoanalytic sessions, with one’s self, others, art and writing. One senses mood, atmospheric conditions, feeling.

Sensing often gives rise to images acting as expressive “feelers”, touching and opening experiential worlds moments convey.  Herbert Read felt that image preceded idea by about two hundred years. Hopefully, in a particular life the situation is more condensed. It is a real issue, how we sense our life and our images of it. Identity fields flow from them.

In Western epistemology, sensation and image have been second-class citizens until the Romantic Movement, but poets and mystics have always valued them.  As I point out in The Psychotic Core, Freud used images drawn from spiritual experience to describe creative processes.


The first chapter of my new book Image, Sense, Infinities, and Everyday Life explores birth as an image sense used to describe feeling. Literal, physical birth turns into an expressive verbal image for sensations of change and transformation. Bion spoke of psychoanalysis as embryonic, not yet born or in uneven aspects of birth. Similarly, human personality. There are ways we are born and fail to be born all life long. Biblical psalms and prophesies link states of birth to mood. When God is gone, the psalmist may die out emotionally. When the Divine Presence manifests, the psalmist comes emotionally alive. We repeatedly undergo variations of death-rebirth experiences emotionally.  The prophet promises God will give us a new soul, a new spirit, fresh as snow. Spiritual texts throughout the world supply colorful language to express affective dramas.

Bion links a sense of empty-full with the feeding situation, the infant’s full and empty states at the mother’s breast, sensations that turn into a vocabulary for emotional and spiritual states. Emptiness-fullness expand in meaning as one grows. They take many turns in Bion’s work. For example, Bion values a space unsaturated by meaning so that meaning can grow, in contrast with over-saturated space with little room for more.  We develop a sense for the rise and fall of affect in sessions, the interplay of good and bad feeling, and a kind of internal psychic “body English” towards tipping the balance for the better.

Book Description - Image and sensing have been underrated in Western thought but have come into their own since the Romantic movement and have always been valued by poets and mystics. Images come in all shapes and sizes and give expression to our felt sense of life. We say we are made in the image of God, yet God has no image. What kind of image do we mean? An impalpable image carrying impalpable sense? An ineffable sense permeates and takes us beyond the five senses, creating infinities within everyday life. Some people report experiencing colour and sound when they write or hear words. Sensing mediates the feel of life, often giving birth to image.
In this compelling book, Michael Eigen leads us through an array of images and sensing in many dimensions of experience, beginning with a sense of being born all through life, psychosis, mystical moments, the body, the pregnancy of “no”, shame, his session with André Green, and his thoughts related to James Grotstein, Wilfred Bion, and Marion Milner. The author concludes with notes on his life as a young man leading him into the therapeutic vocation he has fostered and which has fostered him for nearly sixty years.
Michael Eigen is a psychologist and psychoanalyst, and the 2015 recipient of the NAAP Lifetime Achievement Award. He is Associate Clinical Professor of Psychology in the Postdoctoral Program in Psychotherapy and Psychoanalysis at New York University, and a Senior Member of the National Psychological Association for Psychoanalysis. He is the author of a number of books, including Toxic Nourishment, The Psychoanalytic Mystic, Feeling Matters and Flames from the Unconscious.  He contributed a chapter to Mark Winborn's book Shared Realities. His latest book, Image, Sense, Infinities, and Everyday Life, is published by Karnac Books.

Saturday, October 17, 2015

"Shared Realities" Nominated for 2015 Gradiva Award - NAAP

"Shared Realities," edited by Mark Winborn and published by Fisher King Press has been nominated for the 2015 Gradiva award - awarded annually by the National Association for the Advancement of Psychoanalysis - for the best published, produced, or publicly exhibited works that advance psychoanalysis. The final determination for the nominees will be made during the NAAP annual meeting November 14th in NYC.

Winborn's "Shared Realities" Reviewed in JAP

Mark Winborn’s book (editor and contributor), Shared Realites: Participation Mystique and Beyond (Fisher King Press), is reviewed in the September 2015 issue of the Journal of Analytical Psychology (Vol. 60, #4, pp. 563-565). The review is written by Stephen Bloch of the South African Association of Jungian Analysts (SAAJA). The volume includes several IRSJA contributors - Pamela Power, Dianne Braden, Deborah Bryon, Jerome Bernstein, and John White – as well as Jungian analysts and psychoanalysts from other societies and countries (Marcus West, Robert Wasksa, Michael Eigen, and Francois Martin Vallas). 


From the review: "This book is an engaging and enriching exploration of a key Jungian term which is often overlooked. It is a concept that one often thinks one has grasped and integrated. On reading this panoramic spread of papers one becomes aware of the generative significance and clinical usefulness that a full understanding of this concept brings. Moreover, as the more psychoanalytically based authors demonstrate, participation mystique may well be the area of intersection between analytical psychology and broader psychoanalytic thinking. The result is a comprehensive sense of how the concept is understood and utilized by contemporary analysts."

http://onlinelibrary.wiley.com/…/10.…/1468-5922.12170_2/full

Saturday, May 2, 2015

Mark Winborn - Aesthetic Experience and Analytic Process

"We each have an aesthetic sensibility that is collectively influenced, archetypally potentiated, and intimately connected to our individual subjectivity. When conducting an analysis, we implicitly evaluate almost every element on an aesthetic level. Our analytic aesthetics, which are strongly influenced by the culture of our training, significantly impact our sense of what analysis should feel, sound, and look like. Our theoretical orientations are likely adopted because a particular set of theories conform to an internal aesthetic ideal or provide a sense of aesthetic satisfaction. All analysts have aims and ideals in analysis, even these are implicitly held (Sandler & Dreher, 1996). I would extend this idea by saying that all analysts have an aesthetic sense they are working from and responding to, even if they are unaware of it.

Analysis is a work, both active and receptive, in which there is a creative product contributed to by both parties. Therapeutically, we could say analysis is a restoration of an aesthetic response to life in which meaning plays an important organizing role. Attention to the aesthetic elements of analysis brings the interaction alive, awakening our psyches and stirring our imaginations. Aesthetics is a way to give ourselves over to experience – a way of entering into experience, rather than thinking about experience. Hopefully, these sensitivities become something that complement our other ways of ‘being with’ in analysis, rather than becoming one pole of a dichotomized set of opposites where one mode of working analytically is inevitably seen as better than another mode. There must be a moving back and forth between understanding and knowing, which are related to meaning, and a creative response to the analytic situation which is the aesthetic element. In the end, the process of meaning making is itself an aesthetic object rather than a process unto itself." (p. 104)

Mark Winborn - Aesthetic Experience and Analytic Process, International Journal of Jungian Studies, 2015, Vol. 7, #2, pp. 94-107.

Wednesday, February 25, 2015

Michael Diamond - Use of the Analytic Mind and Interpsychic Communication

Conclusion to the Paper: The analyst’s unique use of mind placed in the service of the patient’s mind–body expression provides the driving force for patients to become more able to access their own unconscious mental functioning, both to understand themselves better and to internalize the mutative facets of the relationship with the analyst. Accordingly, the patient’s development is essentially dependent on the analyst’s use of this function and disturbed by perturbations in it. Consequently, as Loewald (1960) advocated, the analyst must offer a more or less evolved representational level, moving a step beyond the patient’s mental state by offering a different yet experientially appropriate perspective of a new, more “mature” object at a higher level of psychic integration. This requires discipline and faith in interpsychic dialogue in the context of an open, emotionally engaged unconscious participation in the analytic dyad.

In order to access and trust the unconsciously functioning analytic instrument, to secure analytic technique, and to better meet the challenges of our “impossible profession” (Freud 1923) by furthering dialogue among different psychoanalytic cultures—particularly given the somewhat neglected primacy of the Freudian unconscious—analysts are best sustained by maintaining confidence in analysis and its potential usefulness for each unique analytic dyad. Therefore, analysts need to recognize the significance of unconscious communication and to possess a clinical perspective grounded in theory both of unconscious mind and of analytic mind use in order to feel anchored across the spectrum of patients and situations.

The analyst’s more relaxed capacity to traverse this expanse with its inherent dynamic tension necessitates a level of maturity on the analyst’s part whereby analytic mind use can benefit the patient. In closing, I will quote William Wordsworth’s (1807) lyrical words as aptly evocative of
the essence of the analyst’s developed mind use:

More skilful in self-knowledge, even more pure,
As tempted more; more able to endure,
As more exposed to suffering and distress;
Thence, also, more alive to tenderness.

Michael Diamond (2014) ANALYTIC MIND USE AND INTERPSYCHIC COMMUNICATION: DRIVING FORCE IN ANALYTIC TECHNIQUE, PATHWAY TO UNCONSCIOUS MENTAL LIFE, The Psychoanalytic Quarterly, Volume LXXXIII, Number 3, pp. 525-563.

Wednesday, February 4, 2015

Shared Realities: Participation Mystique and Beyond - Conclusion

  
From Mark Winborn (Ed.). Shared Realities: Participation Mystique and Beyond. Fisher King Press, 2014.

CONCLUSION
The concept of participation mystique has evolved and expanded in range since C.G. Jung adopted it from Lucien Lévy-Bruhl approximately 100 years ago. The analyst authors who contributed to this volume have explored the concept from fresh perspectives. No longer can participation mystique accurately be utilized as a label to describe the psychological orientation of ‘primitive’ people or be considered an undeveloped or non-psychological way of being. When viewed through the perspective offered by the authors of these chapters, the concept provides a contemporary lens for perceiving “the sympathy of all things.”[1] Participation mystique is better used to describe the complex mix of unconscious and implicit connections/influences that exist: between people, people and animals, people and their environment (including nature), and sometimes between people and things. Because the nature of participation mystique is complex, it sometimes facilitates the analytic process and sometimes obstructs – depending upon our response to the field that has been constellated.

The ongoing developments in quantum physics, complex systems theory, field theory, and philosophy emphasize the inter-relationship of all things in ways never imagined several generations ago. As philosopher Dan Zahavi puts it, “the three regions ‘self ’, ‘others’, and ‘world’ belong together; they reciprocally illuminate one another, and can only be understood in their interconnection.”[2] The conceptual framework created by Jung anticipated the developments of the intersubjective movement in psychoanalysis.[3] As such, we can think of participation mystique as being almost synonymous in function with intersubjectivity, but also as a term which moves beyond the realm of ‘subjectivities’ to include other elements of our environment and the environment itself. Jung’s concept of participation mystique also includes the influence of the collective psyche which is not present in intersubjective theories.

The preceding chapters illustrate the current vitality of the concept. Our desire is that participation mystique will begin to be seen as a broadly reaching concept – an element of which can be found in many other analytic terms and experiences.  These chapters highlight the importance of engaging with each other and our environments from the perspective of participation mystique; a perspective which permits a deeper empathic engagement with our patients and the world to emerge.  

Mark Winborn, PhD, NCPsyA
Editor, Shared Realities



[1] C.G. Jung, Memories, Dreams, Reflections, 1961, 138. In this passage Jung used this phrase to describe the common foundation of the collective unconscious but it many ways it better describes the experience of participation mystique.
[2] Dan Zahavi, “Beyond Empathy: Phenomenological Approaches to Intersubjectivity,” Journal of Consciousness Studies 8 (2001): 151–167.
[3] Intersubjective psychoanalysis emerged, in part, out of the influence of phenomenological 
philosophy.

Order from Amazon or Fisher King Press


Full sample chapter available at the Fisher King Press link.

Friday, January 23, 2015

John White: Toward a Phenomenology of Participation Mystique

Chapter excerpt from John White (2014). Toward a Phenomenology of Participation Mystique and a Reformulation of Jungian Philosophical Anthroplogy, Chapter 10 in Mark Winborn (Ed.). Shared Realities: Participation Mystique and Beyond. Fisher King Press, 2014.


Throughout his professional life, Carl Jung insisted that his theories were scientifically and empirically founded, based more or less exclusively on clinical observation and experience. While this claim rings largely true, we should not think of Jung as solely an inductive scientist of the psyche. For Jung offers many statements not only about what the psyche does – i.e. clinical observations – but also about what the psyche is, claims which therefore amount to speculative philosophical claims rather than empirical, scientific claims. That Jung made such claims is consistent with his research program, which included his efforts to establish analytical psychology’s superior understanding of the psyche over the views of Sigmund Freud and Alfred Adler. But it is also this element of Jung’s thought which invites philosophical reflection on his theories and opens many of his claims to philosophical scrutiny and critique.

In the following chapter, I seek to outline Jung’s notion of participation mystique and consider it from a philosophical standpoint. My goal will be to articulate Jung’s idea of participation mystique in a way that I think better captures it philosophically than Jung is able to develop. I will begin with some discussion of problems associated with translating Jung, which in turn raise some central issues of a philosophy of human nature or “philosophical anthropology”. I will then outline features of Jung’s notion of participation mystique, including elements of his descriptions which might suggest other interpretations of the data than he assumes. Finally, I will offer a phenomenology of participation mystique, based on the philosophical anthropology that I have outlined. In the end, I hope not only to have clarified the notion of participation mystique philosophically, beyond what Jung was able to do, but also to offer a sounder understanding of human nature and human functioning than is generally available in Jung’s sometimes sketchy writings on these issues....

....The philosophical anthropology I have borrowed from Scheler suggests that the advantage of the spiritual approach to reality is that it allows differentiation and distinction, it gains objective knowledge about the constitution of the world, and it links experience to understanding, reason, and categorical types of thinking. But the psychic approach has its own strengths: imagination, energy, affective power, a sense for totalities, a synthesizing tendency, a richness of experience and life. Spiritual acts, no matter what their value, tend to literalize life and being, which is the cost of achieving its aims; psychic reality in contrast tends to images and values, to multiplicity and play. Psyche moves toward wonder rather than conceptual analysis and color rather than literalness. But psychic reality can also run amok without the cognitive understanding and volitional cultivation of its instinctive movements.


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Full sample chapter available at the Fisher King Press link.

Sunday, November 2, 2014

The Psychoanalytic Muse Exceeds 100,000 hits!

The Psychoanalytic Muse has reached the 100,000 hits milestone since its inception March 10, 2011. Thanks to all the regular readers of the Muse as well as those who find the Muse through various search engines. The Psychoanalytic Muse seeks to bring excerpts from classic and contemporary articles focused on psychoanalysis, analytical psychology, and psychoanalytic psychotherapy. New posts have been irregular over the past few months because of involvement with other projects but new material should be emerging consistently again soon.

Before the Split

Saturday, November 1, 2014

Discussing Shared Realities: Participation Mystique and Beyond on Shrink Rap Radio

Mark Winborn, PhD, editor of The Psychoanalytic Muse, is interviewed by Dr. David Van Nuys of Shrink Rap Radio. In this podcast, Dr. Van Nuys is interviewing Dr. Winborn about the release of the edited volume "Shared Realities: Participation Mystique and Beyond" by Fisher King Press which re-examines Carl Jung's concept of Participation Mystique and a variety of related concepts, such as projective identification. The subject is approached from a variety of clinical, theoretical, and experiential perspectives. Dr. Winborn's co-authors come from the depth psychological traditions of Analytical Psychology and Psychoanalysis and hail from across the United States, United Kingdom, and France. Shrink Rap Radio (www.shrinkrapradio.com) is an online podcast which interviews a wide variety of mental health professionals and others in the healing arts. The interview can be heard or downloaded at Shrink Rap Radio along with a huge library of previous interviews, including a 2013 interview with Dr. Winborn about his earlier book - "Deep Blues: Human Soundscapes for the Archetypal Journey."