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.
The Psychoanalytic Muse is devoted to the appreciation of the language and literature of Psychoanalysis and Analytical Psychology. The beauty and elegance of the ideas associated with the various schools of depth psychology underscore the common foundations of our process. Excerpts of analytic thought from diverse theoretical orientations will be updated twice weekly, so please visit often.
Showing posts with label carl jung. Show all posts
Showing posts with label carl jung. Show all posts
Thursday, July 26, 2018
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.
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
(presentation downloaded from: http://www.sicap.it/merciai/bion/papers/grots.htm )
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

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.
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.
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.
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.
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.
Order from Amazon or Fisher King Press
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.
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| 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."
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