Sacred Circle: Symbol of Wholeness in Traditional Persian Art and Architecture.

Jung wrote extensively about the archetypal mandala symbol as an expression in many cultures of the centrality and nature of the interplay between human consciousness and divine consciousness. This article investigates-how in Persia, for millennia-the archetypal symbol of the mandala has been widespread in many expressions of the sacred arts. My research outlines the importance of the archetypal mandala symbol in Persian religio-aesthetic history from the first unearthed stone carvings of Persia's ancient foundations until the more recent, breathtakingly marvellous ceilings of traditional Persian architecture today. From the artistic expressions of first religious beliefs of ancient Persia-Mithraism-and through the development of the Zoroastrian faith until the subsequent rise of Christianity and then Islam, Persian sacred art illustrates the Jungian idea that wholeness sought in the journey of individuation is often expressed through archetypal symbols of circles that articulate basic truths about the divine interplay with humanity.

Jung a beaucoup écrit sur le symbole archétypal du mandala en tant qu'expression dans de nombreuses cultures de la centralité de l'interaction entre la conscience humaine et la conscience divine. Cet article examine comment en Perse - depuis des millénaires - on trouve le symbole archétypal du mandala de manière très répandue dans de nombreuses expressions des arts sacrés. Ma recherche souligne l'importance du symbole archétypal du mandala dans l'histoire religieuse et esthétique persane depuis les premières sculptures en pierre qu'on a pu découvrir (qui font partie des fondations anciennes de la Perse) jusqu'aux magnifiques plafonds de l'architecture persane traditionnelle d'aujourd'hui. Depuis les expressions artistiques des premières croyances religieuses de la Perse antique - le mithraïsme - et tout au long du développement de la foi zoroastrienne jusqu'à l'essor ultérieur du christianisme puis de l'islam, l'art sacré persan illustre l'idée jungienne selon laquelle l'unité recherchée dans le chemin de l'individuation s'exprime souvent à travers des symboles archétypaux de cercles qui expriment des vérités fondamentales sur l'interaction divine avec l'humanité.

Jung escribió extensamente sobre el símbolo arquetípico del mandala como expresión en muchas culturas de la centralidad y naturaleza de la interacción entre la conciencia humana y la conciencia divina. Este artículo investiga cómo en Persia, durante milenios, el símbolo arquetípico del mandala se ha extendido en muchas expresiones de las artes sagradas. Mi investigación describe la importancia del símbolo arquetípico del mandala en la historia religiosa y estética persa, desde las primeras piedras talladas desenterradas de los antiguos cimientos de Persia hasta los más recientes e impresionantes techos de la arquitectura tradicional persa actual. Desde las expresiones artísticas de las primeras creencias religiosas de la antigua Persia -el mitraísmo- y pasando por el desarrollo de la fe zoroástrica hasta el posterior auge del cristianismo y luego del islam, el arte sagrado persa ilustra la idea junguiana de que la totalidad buscada en el viaje de individuación se expresa a menudo a través de símbolos arquetípicos de círculos que articulan verdades básicas sobre la interacción divina con la humanidad.

Integrative Individuation: An Alternative To The Separation-Individuation Model.

An alternative to Mahler's separation-individuation model of child development is presented to explain differences in the development and experience of a sense of self in Indian culture and other cultures where the Western sense of individual selfhood is not seen as the goal of maturity and adulthood. In the absence of such a formulation, called here integrative individuation, the familial and relational experience of people from non-Western cultures is often misunderstood and pathologized by clinicians. Features of this non-Western sense of self include looser boundaries, different relational priorities, and greater tolerance regarding personal space. Though these differences have been commented on by scholars, a detailed developmental model has not previously been formulated.

Is core knowledge in the format of LOT?

Object individuation provides a test case for the claim that infants already have a prelinguistic language-of-thought (LOT). By 12 months, infants represent several sortal-kinds: Object, agent, animate, and perhaps artifact. Infants have also encountered many words for object kinds, animals, people, and artifacts, therefore it remains a viable hypothesis that language learning may play a causal role in the acquisition of sortal-kinds, contra Quilty-Dunn et al.

A principled link between object naming and representation is available to infants by seven months of age.

By their first birthdays, infants represent objects flexibly as a function of not only whether but how the objects are named. Applying the same name to a set of different objects from the same category supports object categorization, with infants encoding commonalities among objects at the expense of individuating details. In contrast, applying a distinct name to each object supports individuation, with infants encoding distinct features at the expense of categorical information. Here, we consider the development of this nuanced link between naming and representation in infants' first year. Infants at 12 months (Study 1; N = 55) and 7 months (Study 2; N = 96) participated in an online recognition memory task. All infants saw the same objects, but their recognition of these objects at test varied as a function of how they had been named. At both ages, infants successfully recognized objects that had been named with distinct labels but failed to recognize these objects when they had all been named with the same, consistent label. This new evidence demonstrates that a principled link between object naming and representation is available by 7 months, early enough to support infants as they begin mapping words to meaning.

Jungian Analysis of the Chinese Mythological Image of Sun Wukong.

This paper examines the symbolism of the cultural image Sun Wukong (the Monkey King), a Chinese legendary hero, and how it influenced an eight-year-old boy's psychic development. Through an analysis of Sun Wukong's life from his birth to attaining Buddhahood, a three-phase healing process is identified in Sun Wukong's tale and the psychotherapeutic process: "naming and initiating," "nurturing and taming," and "transforming and transcending," proposed by Dr. Heyong Shen. Sandplay visually highlighted these key clinical changes in conscious awareness and developmental behaviour influencing the boy's individuation process. Images found either in cultural traditions or spontaneously emerging from the unconscious in individuals are of significance in human life, offering pathways to psychic healing and development. Further, myths and cultural resources used in clinical work demonstrate that having cultural competency is invaluable in Jungian analysis. Pathogenic and health-maintenance factors of culture can be explored in future clinical practice and research.

Cet article étudie le symbolisme de l'image culturelle d'un héros légendaire chinois; Sun Wukong (le roi singe). L'article explore comment cette image a influencé le développement psychique d'un garçon de huit ans. À travers une analyse de la vie de Sun Wukong depuis sa naissance jusqu'à ce qu'il atteigne la bouddhéité, un processus de guérison en trois phases est identifié dans le conte de Sun Wukong et dans le processus psychothérapeutique, et proposé par le Dr Heyong Shen : « nommer et initier ¼, « apprivoiser et nourrir ¼ et « transformer et transcender ¼. La thérapie par le jeu de sable a ensuite mis en évidence visuellement ces changements cliniques clés dans la prise de conscience et le comportement développemental, qui ont influencé le processus d'individuation du garçon. Les images trouvées dans les traditions culturelles ou qui émergent spontanément de l'inconscient chez les individus sont importantes dans la vie des êtres humains : elles fournissent des voies de guérison et de développement psychiques. De plus, les mythes et les ressources culturelles utilisés dans le travail clinique montrent que la compétence culturelle est inestimable dans l'analyse jungienne. Les facteurs pathogènes et les facteurs de maintien de la santé - présents dans la culture - peuvent être explorés dans la pratique clinique et la recherche futures.

Este artículo explora el simbolismo de la imagen cultural de Sun Wukong (el Rey Mono), un héroe legendario chino, y cómo influyó en el desarrollo psíquico de un niño de ocho años. A través de un análisis de la vida de Sun Wukong desde su nacimiento hasta alcanzar la Budeidad, se identifica un proceso de curación en tres fases en el cuento de Sun Wukong y en el proceso psicoterapéutico: "nombrar e iniciar", "domar y nutrir" y "transformar y trascender", propuestos por el Dr. Heyong Shen. A continuación, el juego de arena puso de relieve visualmente estos cambios clínicos en la conciencia y en el desarrollo del comportamiento, influyendo en el proceso de individuación del niño. Las imágenes que se encuentran tanto en las tradiciones culturales, como las que que emergen espontáneamente del inconsciente de los individuos son importantes en la vida humana, ya que ofrecen vías para la curación psíquica y el desarrollo. Además, los mitos y los recursos culturales utilizados en el trabajo clínico demuestran que tener competencia cultural es inestimable en el análisis junguiano. Los factores patógenos y de mantenimiento de la salud de la cultura pueden explorarse en la práctica clínica y la investigación futuras.

Quantifying Hand Strength and Isometric Pinch Individuation Using a Flexible Pressure Sensor Grid.

Modulating force between the thumb and another digit, or isometric pinch individuation, is critical for daily tasks and can be impaired due to central or peripheral nervous system injury. Because surgical and rehabilitative efforts often focus on regaining this dexterous ability, we need to be able to consistently quantify pinch individuation across time and facilities. Currently, a standardized metric for such an assessment does not exist. Therefore, we tested whether we could use a commercially available flexible pressure sensor grid (Tekscan F-Socket [Tekscan Inc., Norwood, MA, USA]) to repeatedly measure isometric pinch individuation and maximum voluntary contraction (MVC) in twenty right-handed healthy volunteers at two visits. We developed a novel equation informed by the prior literature to calculate isometric individuation scores that quantified percentage of force on the grid generated by the indicated digit. MVC intra-class correlation coefficients (ICCs) for the left and right hands were 0.86 (p < 0.0001) and 0.88 (p < 0.0001), respectively, suggesting MVC measurements were consistent over time. However, individuation score ICCs, were poorer (left index ICC 0.41, p = 0.28; right index ICC -0.02, p = 0.51), indicating that this protocol did not provide a sufficiently repeatable individuation assessment. These data support the need to develop novel platforms specifically for repeatable and objective isometric hand dexterity assessments.

Infants' biased individuation of in-group members.

Adults tend to construe members of their group as "unique individuals" more than members of other groups. This study investigated whether infants exhibit this tendency, even in regard to unfamiliar arbitrary groups. Ninety-six White 1-year-olds were assigned to an Ingroup, Outgroup, or No-Group condition, based on whether or not they shared two preferences (food and shirt color) with women appearing on video sequences. In the critical trial, infants saw two women (Ingroup, Outgroup, or No-Group) - one at a time - appearing from behind a curtain. The curtain opened to reveal only one woman. Infants in the Ingroup condition looked longer at this display than infants in the other two conditions. This suggests that infants in the Ingroup condition had a stronger expectation than those in the other two conditions that there would be two women behind the curtain. In other words, infants individuated in-group members more than out-group members.

Quantitative assessments of finger individuation with an instrumented glove.

BACKGROUND: In clinical and research settings, hand dexterity is often assessed as finger individuation, or the ability to move one finger at a time. Despite its clinical importance, there is currently no standardized, sufficiently sensitive, or fully objective platform for these evaluations. METHODS: Here we developed two novel individuation scores and tested them against a previously developed score using a commercially available instrumented glove and data collected from 20 healthy adults. Participants performed individuation for each finger of each hand as well as whole hand open-close at two study visits separated by several weeks. Using the three individuation scores, intra-class correlation coefficients (ICC) and minimal detectable changes (MDC) were calculated. Individuation scores were further correlated with subjective assessments to assess validity. RESULTS: We found that each score emphasized different aspects of individuation performance while generating scores on the same scale (0 [poor] to 1 [ideal]). These scores were repeatable, but the quality of the metrics varied by both equation and finger of interest. For example, index finger intra-class correlation coefficients (ICC's) were 0.90 (< 0.0001), 0.77 (< 0.001), and 0.83 (p < 0.0001), while pinky finger ICC's were 0.96 (p < 0.0001), 0.88 (p < 0.0001), and 0.81 (p < 0.001) for each score. Similarly, MDCs also varied by both finger and equation. In particular, thumb MDCs were 0.068, 0.14, and 0.045, while index MDCs were 0.041, 0.066, and 0.078. Furthermore, objective measurements correlated with subjective assessments of finger individuation quality for all three equations (ρ = - 0.45, p < 0.0001; ρ = - 0.53, p < 0.0001; ρ = - 0.40, p < 0.0001). CONCLUSIONS: Here we provide a set of normative values for three separate finger individuation scores in healthy adults with a commercially available instrumented glove. Each score emphasizes a different aspect of finger individuation performance and may be more uniquely applicable to certain clinical scenarios. We hope for this platform to be used within and across centers wishing to share objective data in the physiological study of hand dexterity. In sum, this work represents the first healthy participant data set for this platform and may inform future translational applications into motor physiology and rehabilitation labs, orthopedic hand and neurosurgery clinics, and even operating rooms.

Exploring Kinetic and Kinematic Finger Individuation Capability in Children With Hemiplegic Cerebral Palsy.

While fine manual dexterity develops over time, the extent to which children show independent control of their digits in each hand and the impact of perinatal brain injury on this individuation have not been well quantified. Our goal in this study was to assess and compare finger force and movement individuation in 8-14 year old children with hemiplegic cerebral palsy (hCP; n = 4) and their typically developing peers (TD; n = 10). We evaluated finger force individuation with five independent load cells and captured joint movement individuation with video tracking. We observed no significant differences in individuation indices between the dominant and non-dominant hands of TD children, but individuated force and movement were substantially reduced in the paretic versus non paretic hands of children with hCP (p < 0.001). In TD participants, the thumb tended to have the greatest level of independent control. This small sample of children with hCP showed substantial loss of individuation in the paretic hand and some deficits in the non-paretic hand, suggesting possible benefit from targeted training of digit independence in both hands for children with CP.

Separation-individuation from the community among religious Jewish teens in Israel.

We wished to understand the contribution of personal, family, and community factors to the risky behaviors (RBs) of religious Jewish teens in Israel, and whether sense of community belonging mediated the religious estrangement/RB association. A convenience sample comprised 645 adolescents aged 14-19 (420 female/225 male) from Israel's national-religious sector was used in this study. Sociodemographic characteristics, self-esteem, future orientation, degree of religious estrangement, perceived parental acceptance, and sense of community belonging were reported. Being a male, older, and living in a rural community were associated with more RBs, as were higher religious estrangement and less acceptance from the mother. Sense of community was found to partially mediate the religious estrangement/RB association. We extended Blos's conceptualization of adolescence as a second separation-individuation from the parents to include a parallel process of separation-individuation from the community. The results may help in designing interventions for adolescents in religious communities.

From dissociation to integration: the value of the 'green factor'.

This paper will focus on what the author calls the 'green factor': the 'plant world's' ability to foster and manifest profound healing and self-healing processes. This factor could be considered an element capable of promoting the analytic couple's journey in individuation through a good enough rhythmical interaction. Such interaction is made possible by creating and maintaining, in therapy, a good level of empathy, mirroring and resonance that - echoing natural cyclical rhythms primarily in non-verbal communication - fosters the passage from dissociation to integration. This dynamic depends mainly on paying constant attention to the various kinds of images referring to nature, both inside and outside ourselves, i.e. attention on the green world that reconnects us with the wider ecosystem of which we human beings form a part. The author suggests that remembering and respecting the profound relationship between 'Mind and Earth' or Psyche and Gaia means developing and cultivating an ecological attitude or eco-oriented epistemology, a theory according to which, individual wellbeing can be considered a fragment of the health of our planet, in the same way as the individual anima is a spark of anima mundi. This theory has been embraced by numerous scholars ranging from Jung to Bateson, Mancuso and Schore.

Cet article portera sur ce que j'appelle « le facteur vert ¼ : la capacité du monde végétal à soutenir et manifester des processus profonds de guérison et d'auto-guérison. Je suggère que ce facteur est un élément capable de promouvoir le voyage du couple analytique en individuation à travers une interaction rythmique suffisamment bonne. Une telle interaction est rendue possible en créant et en faisant la maintenance, dans la thérapie, d'un bon niveau d'empathie, d'émulation et de résonnance, principalement par la communication non-verbale qui fait écho aux rythmes cycliques naturels et qui ainsi soutient le passage de la dissociation à l'intégration. Je décris comment cette dynamique dépend du fait que l'on accorde une attention constante aux images diverses qui surviennent (à la fois en soi et à l'extérieur de soi) à 'le mond vert' qui nous lie de nouveau à l'écosystème plus vaste dont nous les humains formons une partie. Je suggère également que de se souvenir et de respecter la relation profonde entre l'esprit et la terre ou la psyché et Gaïa signifie développer et cultiver une attitude écologique ou une épistémologie éco-orientée. Il s'agit là d'une théorie selon laquelle le bien-être individuel peut être compris comme un fragment de la santé de notre planète, de la même manière que l'anima individuelle est une étincelle de l'anima mundi. Cette théorie a été adoptée par de nombreux chercheurs allant de Jung lui-même à Bateson, Mancuso et Schore.

El presente trabajo se focalizará en lo que denomino 'el factor verde': la habilidad del mundo vegetal para promover y manifestar procesos profundos de curación y de autocuración. Sugiero que este factor es un elemento capaz de promover el proceso de individuación de la pareja analítica a través de una interacción rítmica suficientemente buena. Dicha interacción deviene posible al crear y mantener, en terapia, un buen nivel de empatía, espejamiento y resonancia, principalmente a través de comunicaciones no-verbales, las cuales reflejan ritmos cíclicos naturales, promoviendo de este modo el pasaje de la disociación a la integración. Describo cómo esta dinámica se basa en el prestar constante atención a las diversas imágenes que emergen (tanto dentro como fuera de nosotros mismos) entre la pareja analítica del 'mundo verde' que nos reconecta con un ecosistema más amplio del cual formamos parte como seres humanos. También sugiero que recordar y respetar la profunda relación entre mente y tierra o psique y Gaia significa desarrollar y cultivar una actitud ecológica o una epistemología orientada ecológicamente, una teoría de acuerdo con la cual el bienestar individual puede ser considerado un fragmento de la salud de nuestro planeta, del mismo modo que el anima individual es un destello del anima mundi. Esta teoría ha sido acogida por numerosos académicos, desde el mismo Jung a Bateson, Mancuso y Schore.

Gaia, psyche and deep ecology.

This article identifies a remarkable degree of consilience between aspects of classical Jungian theory, dual-aspect monism, Earth System science and deep ecology, despite their mostly independent formulation. The resulting synergy offers a radically different and urgently needed worldview based on respectful relationship with, rather than hubristic domination of, the other-than-human world. This metanoia, rooted in psychology, science and metaphysics, informs practical change without being conventionally political or moralistic. Circumscribing the Pauli-Jung conjecture to our inner and outer worlds - the human psyche and this planet respectively - reveals qualitative correlations between their dynamics, structure and pathologies. In particular, the comparable roles of ego in the psyche and of humankind in the Earth System link our modern monotheism of consciousness, that Jung decried, with the advent of the Anthropocene epoch. This connection is explored over time by applying Jung's stages of life developmental theory, with its crucial mid-life enantiodromia, to our civilization. It contrasts our heroic development to date with future adaptation through what I call frugal individuation, and attributes our persistent failure to address dangers such as the climate emergency to a combination of inertia, nostalgia and hubris. Finally, parallels are drawn between Jungian individuation and the philosophy of the long-range deep ecology movement.

Cet article identifie un degré important de consilience entre certains aspects de la théorie Jungienne classique, le monisme à double aspect, la science du Système Terre et l'écologie profonde, malgré leur formulation essentiellement indépendante. La synergie qui en résulte offre une vision du monde radicalement différente, et dont nous avons considérablement besoin. Cette vision du monde est fondée sur la relation respectueuse avec le monde autre qu'humain, plutôt que la domination orgueilleuse. Cette métanoïa, enracinée dans la psychologie, la science et la métaphysique, façonne une transformation utile sans être conventionnellement politique ou moraliste. Appliquer la conjecture Pauli-Jung à nos mondes intérieurs et extérieurs - respectivement la psyché humaine et cette planète - révèle des corrélations qualitatives entre leurs dynamiques, leur structure et leurs pathologies. En particulier les rôles comparables du moi dans la psyché et du genre humain dans le Système Terre mettent en rapport notre monothéisme moderne de conscience, décrié par Jung, avec l'avènement de l'âge de l'Anthropocène. Cette connexion est étudiée sur la durée en appliquant la théorie développementale de Jung sur les étapes de la vie, avec son importante énantiodromie de milieu de vie, à notre civilisation. Notre développement héroïque jusqu'à notre époque est contrasté avec l'adaptation future et ce que j'appelle l'individuation frugale. Notre échec persistent à faire face aux dangers tels l'urgence du climat est attribué à une combinaison d'inertie, de nostalgie et d'orgueil. Finalement, des parallèles sont établis entre l'individuation Jungienne et la philosophie du mouvement d'écologie profonde et à perspective long terme.

Este artículo identifica un grado notable de consiliencia, a pesar de sus formulaciones independientes, entre aspectos de la teoría clásica Junguiana, monismo de doble aspecto, ciencia del Sistema Terrestre y la ecología profunda. La sinergia resultante ofrece una cosmovisión radicalmente diferente, la cual necesitamos con urgencia, basada en la relación respetuosa con, en vez de en, la dominación arrogante del mundo más que humano. Esta metanoia, enraizada en la psicología, la ciencia y la metafísica, comunica acerca del cambio práctico sin ser convencionalmente política, ni moralista. Circunscribir la especulación Pauli-Jung a nuestros mundos interno-externo - la psique humana y este planeta respectivamente - revela correlaciones cualitativas entre sus dinámicas, estructura y patologías. En particular, los roles comparables del ego en la psique humana, y de la humanidad en el Sistema Terrestre vinculan nuestra consciencia moderna monoteísta, que Jung denunció, con el advenimiento de la época Antropocénica. Esta conexión es explorada aplicando las etapas de la teoría de la individuación de Jung - con su enantiodromía de la mitad de la vida - a nuestra civilización. Se contrasta nuestro desarrollo heroico hasta nuestros días con adaptaciones futuras a través de lo que denomino individuación frugal y se atribuye nuestro persistente fracaso a abordar peligros como la emergencia climática a una combinación de inercia, nostalgia y arrogancia. Finalmente, se trazan paralelismos entre la individuación de Jung y la filosofía del movimiento de largo alcance de ecología profunda.

Training attentive individuation leads to visuo-spatial working memory improvement in low-performing older adults: An online study.

Cognitive decrements are typical of physiological aging. Among these age-related cognitive changes, visuo-spatial working memory (vWM) decline has a prominent role due to its effects on other cognitive functions and daily routines. To reinforce vWM in the aging population, several cognitive training interventions have been developed in the past years. Given that vWM functioning depends (at least partially) on the efficiency of attention selection of the relevant objects, in the present study we implemented a short (five sessions), online intervention that primarily trained attentive individuation of target items and tested training effects on a vWM task. Attention training effects were compared with practice (i.e., a group that repeatedly performed the same vWM task) and test-retest effects (i.e., a passive group). After the training, the results showed attention training effects of the same magnitude as practice effects, confirming that the enhancement of attentive individuation has a positive cascade influence on maintaining items in vWM. Moreover, training and practice effects were only evident in low-performing older adults. Thus, interindividual differences at baseline crucially contribute to training outcomes and are a fundamental factor to be accounted for in the implementation of cognitive training protocols.

The valiant battle: from chaos to integration.

The birth of a new sibling can create a state of inner chaos for the first born. Conflict, aggression and regression often occur as the replaced child adjusts to his loss of exclusivity. This paper describes a short analytic sandplay case of a 5-year-old boy manifesting anger and anxiety as the birth of his new sibling approached. Throughout this individuation process, a fluid back and forth movement occurred from regression to progression, and from deintegration to reintegration (Fordham 1988), as he advanced from the regressed Uroboric phase of development, forward to the age-appropriate phase of the Patriarche (Neumann 1990). As he grieved the loss of his exclusive status, Roy worked with his aggressive feelings towards his mother and the new baby, as well as with his feelings of despair. This process developed in the context of a positive maternal transference which allowed for both moments of deep resonance, states of participation mystique, and moments of projected rage and aggression towards the 'abandoning mother'. His work in analysis resulted in an opening of the ego-Self axis, a solidifying of the depressive position, and a movement forward in development. At the end of treatment, an initiatory process into the realm of the 'Father' was activated. Roy's symptoms had diminished and he was ready to leave the regressive pull of the Great Mother and move out into the world of peers, with a strengthened ego and an expanded sense of self.

La naissance d'un petit frère ou d'une petite sœur peut générer un état de chaos intérieur pour le premier de la fratrie. Alors que l'enfant remplacé s'ajuste à la perte de l'exclusivité, des conflits, de l'agressivité et une régression peuvent se produire. Cet article décrit un court cas de thérapie analytique par le jeu de sable avec un petit garçon de cinq ans qui montrait de la colère et de l'angoisse alors que la naissance du prochain enfant se rapprochait. Au cours de ce processus d'individuation, un mouvement fluide de flux et de reflux se produisit de la régression à la progression, et de la dé-intégration à la ré-intégration (Fordham 1985) alors qu'il avançait de la phase ouroborique régressée du développement vers la phase en relation avec son âge et dite « du Patriarche ¼ (Neumann 1990). Alors qu'il faisait le deuil de son statut d'exclusivité, Roy travailla ses sentiments agressifs envers sa mère et le nouveau bébé ainsi que ses sentiments de désespoir. Ce processus se produisit dans le contexte d'un transfert maternel positif qui rendit possible des moments de profonde résonnance, des états de participation mystique, ainsi que des moments de rage et d'agressivité projetée envers « la mère qui abandonne ¼. Son travail d'analyse aboutit à une ouverture de l'axe moi-Soi, une consolidation de la position dépressive et un mouvement en avant dans son développement. A la fin du traitement, le commencement d'un processus dans le domaine du « Père ¼ fut activé. Les symptômes de Roy décrurent et il fut capable de lâcher l'emprise de la Grande Mère et d'avancer vers le monde de ses pairs, avec un Moi renforcé et un sentiment de soi plus large.

El nacimiento de un hermano puede crear un estado de caos interno para el primer hijo. Conflicto, agresión y regresión suceden a menudo a medida que el niño reemplazado se adapta a su falta de exclusividad. El presente trabajo describe un corto caso analítico de Juego con Arena, de un niño de cinco años que manifestaba enojo y ansiedad a medida que se aproximaba el nacimiento de su nuevo hermano. A través de su proceso de individuación, ocurrió un fluido movimiento de ir y venir desde la regresión hacia la progresión, y desde la deintegración hacia la integración (Fordham 1985), a medida que avanzaba desde una fase del desarrollo urobórica regresiva, a una fase Patriarcal adecuada a su edad (Neumann 1990). A medida que duelaba la pérdida de su estatus exclusivo, Roy trabajó con sus sentimientos agresivos hacia la madre y nuevo hermano, así como también con su sentimiento de desesperación. Este proceso se desarrolló en el contexto de una transferencia materna positiva, la cual posibilitó estados de profunda resonancia, estados de participation mystique, y momentos de ira y agresión proyectadas en la 'madre abandónica'. Su trabajo en análisis resultó en una apertura del eje ego-Self, una consolidación de la posición depresiva, y en un movimiento hacia adelante en su desarrollo. Hacia el final del tratamiento, se activó un proceso de iniciación en la dimensión del 'Padre'. Los síntomas de Roy decrecieron y estuvo listo para dejar la fuerza de atracción de la Gran Madre y moverse hacia el mundo de los pares, con un ego fortalecido y un sentido expandido del self.

The Journey of Individuation: Experiences of Chinese Patients Treated by Western Psychoanalysts in Online Psychodynamic Psychotherapy.

This qualitative study focuses on the process of treatment over the internet from a psychodynamic perspective based on the experiences of seventeen patients in China who underwent online treatment by psychoanalysts based in the United States or other Western nations. The data were collected and analyzed using psychodynamic themes. Seventeen participants involved in online cross-national and cross-cultural psychodynamic treatment were recruited in China. Various themes in regard to the process of online treatment in a cross-national and cross-cultural context emerged. Findings indicate the following: (1) in contrast to traditional relational patterns, psychodynamic treatment provides a new relationship model; (2) psychodynamic treatment creates a space of self-reflection for Chinese patients in terms of their relationships; (3) the therapeutic setting emphasizes clear boundaries, free space, equal relationships, and emotional expression for patients. The results provide new insights into self-examination, which frees patients from the inflexible aspects of traditional relationships, family hierarchies, and rigid cultural values. In addition, psychodynamic treatment in a cross-national and cross-cultural setting not only enables patients to work through their trauma but also empowers them to explore their unique journey of individuation.

Superior neural individuation of mother's than stranger's faces by five months of age.

Human adults are better at recognizing different views of a given face as belonging to the same person when that person is familiar rather than unfamiliar. To clarify the developmental origin of this well-established phenomenon, one group of five-month-olds (N = 22) was presented with pictures of four different unfamiliar female faces at a fixed rate (6 Hz, 166 msec stimulus onset asynchrony), interrupted every 5th stimulus (1.2 Hz) by either their mother's face (mother oddball condition) or, in different stimulation sequences, a stranger's face (stranger oddball condition). In another group of five-month-olds (N = 17), stimulation sequences were reversed such that their mothers' or a given stranger's face were repeated at 6 Hz and interrupted every 5 stimuli by pictures of different female faces (mother standard, stranger standard conditions, respectively). Twelve variable images of each identity served as stimulus material. Besides clear frequency-tagged EEG responses at the 6 Hz stimulation rate over the medial occipital region in all conditions, significant activity at 1.2 Hz and harmonics (2.4 Hz, etc.) was observed in this region, reflecting selective responses to facial identity across changes of views. This effect was strongest when the mother's face was immediately repeated at every stimulation cycle (mother standard). Overall, these observations point to an early developmental advantage of identifying a familiar face presented from different views during immediate stimulus repetition.

Social individuation: Extending the scale of emotional development - Short (SED-S) for adolescent reference ages.

BACKGROUND: The SED-S is a standardized diagnostic instrument for assessing emotional development (ED) in people with a disorder of intellectual development. The SED-S defines five ED stages covering emotional reference ages up to 12 years in eight domains (5 items per domain). Stage 6 will extend the scale for early adolescent reference ages. AIMS: The aim of this study is to define the SED-S items for stage 6 ('Social Individuation'). METHODS AND PROCEDURES: Experts in developmental psychology phrased 56 items (7 items/domain) describing typical behaviors for emotional reference ages 13th-18th year (145th-216th month) in English, German and Dutch. Twenty-eight independent experts assessed the items' content validity and observability on a Likert scale (0 = good to 3 = unacceptable). Two items/domain with the lowest ratings were excluded to finally select 5 items/domain for SED-S stage 6. OUTCOMES AND RESULTS: The ratings were good with results ranging from 0.06 to 0.78 for validity and 0.06-1.78 for observability. After exclusion of the 2 lowest ranking items/domain, a set of 40 items was selected. CONCLUSIONS AND IMPLICATIONS: The SED-S is extended to allow the assessment of emotional reference ages up to 18 years. Further research should evaluate the scale's psychometric properties. WHAT THIS PAPER ADDS?: The current version of the SED-S covers emotional reference ages up to 12 years (144 months). Extending the SED-S for emotional reference ages up to 18 years (145th-216th months of life) in Dutch, German and English allows better differentiation in the higher ED range and expands the applicability of the scale. Specifically, it makes it possible to apply the SED-S in people with borderline intellectual functioning. Accounting for the level of ED may provide valuable information about the behaviors and needs of individuals with higher reference ages and may support targeted treatment options in a population highly vulnerable to behavioral or mental disorders.

Digressions on the fascist state of mind. Psychoanalytic perspectives on narcissism and 'social-ism'.

This paper explores some features of the theoretical and clinical problem of narcissism in the light of Bion's model of the mind, with particular reference to the distinction between narcissism and 'social-ism'. This model is compared and contrasted to Jung's speculations on the relationship between adaptation and individuation as a process implying a sense of guilt. Jung's highlighting of the element of guilt is directly connected to his subjective experience depicted in the Red Book in the episode of the 'Murder of the hero'. Aspects of pathological narcissism are also explored in the paper, through briefly analysing some passages of Pasolini's movie Salò or the 120 days of Sodom.

Cet article étudie quelques caractéristiques du problème théorique et clinique du narcissisme, à la lumière du modèle de l'esprit de Bion, en faisant particulièrement référence à la distinction entre narcissisme et 'social-isme'. Ce modèle est comparé et mis en contraste avec les spéculations de Jung concernant la relation entre adaptation et individuation, en tant que processus impliquant un sentiment de culpabilité. L'accent que met Jung sur l'élément de culpabilité est directement relié à son expérience subjective décrite dans le Livre Rouge dans l'épisode du « Meurtre du héros¼. L'article explore également des aspects du narcissisme pathologique, en analysant brièvement des passages du film de Pasolini « Salo, ou les 120 journées de Sodome ¼.

El presente trabajo explora algunos rasgos del problema teórico y clínico del narcisismo a la luz del modelo de la mente de Bion, con particular referencia a la distinción entre narcisismo y 'social-ismo'. Este modelo es comparado y contrastado con la especulación de Jung sobre la relación entre adaptación e individuación como un proceso que implica un sentimiento de culpa. La acentuación de Jung del elemento de culpa está directamente conectada con su experiencia subjetiva ilustrada en el Libro Rojo, en el episodio de la 'Muerte del héroe'. Se exploran también aspectos del narcisismo patológico, a través de un breve análisis de algunos pasajes de la película de Pasolini: Saló o los 120 días de Sodoma.

Este artigo explora algumas características do problema teórico e clínico do narcisismo à luz do modelo mental de Bion, com particular referência à distinção entre narcisismo e "socialismo". Esse modelo é comparado e contrastado com as especulações de Jung sobre a relação entre adaptação e individuação como um processo que implica um sentimento de culpa. O destaque de Jung sobre o elemento de culpa está diretamente ligado à sua experiência subjetiva descrita no Livro Vermelho no episódio do 'Assassinato do herói'. Aspectos do narcisismo patológico também são explorados no artigo, analisando brevemente algumas passagens do filme Salò de Pasolini ou os 120 dias de Sodoma.

Addictions: current perspectives.

This paper seeks to integrate the perspectives of analytical psychology and neurobiology in order to understand the phenomenon of addiction in contemporary society, taking into account the COVID-19 pandemic. Jung emphasizes the role of the psyche's self-regulation and the development of consciousness in the individuation process. The search for experiences of transcendence is archetypal and can be achieved by the use of some substances or behaviours and can contribute to individuation. However, in contemporary society, many individuals seek to restore internal balance through behaviours that merely soothe discomfort. The difficulty in discerning use, abuse, and dependence, particularly in the case of behavioural addictions, is discussed and neurobiological factors are presented. Empathic relationships play a key role in this process as they can promote the integration of the right and left hemispheres, integrating non-verbal experiences and language, contributing to self-regulation. Jung emphasizes the importance of real encounters in the transformation process. Currently, meetings have become a source of anguish. The author concludes that more than ever it is necessary to invest in the quality of the interactions to prevent and treat addictions.

Cet article chercher à intégrer les perspectives de la psychologie analytique et de la neurobiologie afin de comprendre le phénomène de l'addiction dans la société contemporaine, en tenant compte de la pandémie de COVID-19. Jung a souligné le rôle autorégulateur de la psyché et le développement de la conscience dans le processus d'individuation. La recherche d'expériences de transcendance est archétypale et peut être atteinte par l'utilisation de certaines substances ou certains comportements et elle peut contribuer à l'individuation. Néanmoins dans la société contemporaine, beaucoup de personnes cherchent à restaurer l'équilibre intérieur par des comportements qui visent simplement à apaiser l'inconfort. La difficulté à différencier entre l'utilisation, l'abus, et la dépendance, particulièrement en ce qui concerne les addictions comportementales - est étudiée et les facteurs neurobiologiques sont exposés. Les relations empathiques jouent un rôle clé dans ce processus parce qu'elles peuvent promouvoir l'intégration des hémisphères droit et gauche, intégrant les expériences non-verbales et le langage, contribuant à l'autorégulation. Jung souligne l'importance des rencontres réelles dans le processus de transformation. En ce moment les réunions sont devenues une source d'angoisse. L'auteur conclut qu'il est plus que jamais nécessaire d'investir dans la qualité des interactions afin de prévenir et de soigner les addictions.

El presente trabajo busca integrar perspectivas de psicología analítica y neurobiología en vistas a la comprensión del fenómeno de la adicción en la sociedad contemporánea, tomando en cuenta la pandemia del COVID-19. Jung enfatiza el rol auto-regulador de la psique y el desarrollo de la consciencia en el proceso de individuación. La búsqueda de experiencias de trascendencia es arquetípica y puede ser alcanzada a través del uso de ciertas sustancias o conductas y puede contribuir al proceso de individuación. Sin embargo, en la sociedad contemporánea, muchos individuos buscan restaurar el balance interno a través de conductas que meramente alivian el malestar. Se discute acerca de la dificultad para discernir uso, abuso y dependencia, particularmente en el caso de conductas adictivas y se presentan los factores neurobiológicos. Las relaciones empáticas juegan un rol fundamental en este proceso en la medida que promueven la integración de los hemisferios derecho e izquierdo, integrando experiencias no-verbales y lenguaje, contribuyendo a la auto-regulación. Jung enfatiza la importancia de encuentros reales en el proceso de transformación. Actualmente, los encuentros se han convertido en una fuente de angustia. La autora concluye que más que nunca se vuelve necesario invertir en la calidad de las interacciones para prevenir y tratar las adicciones.

Este artigo busca integrar as perspectivas da psicologia analítica e da neurobiologia para entender o fenômeno dos vícios na sociedade contemporânea, levando em consideração a pandemia de COVID-19. Jung enfatiza o papel da autorregulação da psique e o desenvolvimento da consciência no processo de individuação. A busca por experiências de transcendência é arquetípica e pode ser alcançada pelo uso de algumas substâncias ou comportamentos e pode contribuir para a individuação. No entanto, na sociedade contemporânea, muitos indivíduos buscam restaurar o equilíbrio interno por meio de comportamentos que apenas acalmam o desconforto. A dificuldade em discernir o uso, abuso e dependência, particularmente no caso de vícios comportamentais, é discutida e fatores neurobiológicos são apresentados. As relações empáticas desempenham um papel fundamental nesse processo, pois podem promover a integração dos hemisférios direito e esquerdo, integrando experiências não verbais e linguagem, contribuindo para a autorregulação. Jung enfatiza a importância de encontros reais no processo de transformação. Atualmente, os encontros se tornaram uma fonte de angústia. O autor conclui que mais do que nunca é necessário investir na qualidade das interações para prevenir e tratar vícios.

The many faces of power.

When we talk about 'power', we're often referring to subjugation by external forces, to potentially abusive situations, to violence and to the objectification of humanity. In short, we often talk about power when we feel powerless, so we end up focusing on its destructive aspects. We experience a plethora of different powers: economic power, political power, religious power, the power of nature, parental power, the power of a boss or master. It's always an asymmetric relation; someone holds the reins of power, and the others must submit. Our psyche, whether on a collective or individual level, seeks to express itself and to be acknowledged. We fight to become, to realize our potential, to get ever closer to our individuation process. Power dynamics however, go beyond such collective (and frequently sombre) arrangements: power is also an essentially creative force. In this paper I want to discuss power as something intrinsic to all creation. Through the symbolic analysis of myths and legends, I argue for the need to integrate the deep feminine in the exercise of power in order to release and express its full potential. I also discuss the need for power, love and wisdom to work together as complementary forces.

Quand nous parlons de « pouvoir ¼ nous faisons souvent référence à la subjugation par des forces extérieures, à des situations potentiellement abusives, à la violence et à la chosification de l'homme. En bref, nous parlons souvent de pouvoir quand nous nous sentons impuissants, et ainsi nous finissons par mettre l'accent sur ses aspects destructeurs. Nous faisons l'expérience d'une pléthore de différents pouvoirs: le pouvoir économique, le pouvoir politique, le pouvoir religieux, le pouvoir de la nature, le pouvoir parental, le pouvoir d'un patron ou d'un maître. Il s'agit toujours d'une relation asymétrique: quelqu'un tient les rênes du pouvoir et les autres doivent se soumettre. Notre psyché, que ce soit au niveau collectif ou individuel, cherche à s'exprimer et à être reconnue. Nous nous battons pour notre devenir, pour réaliser notre potentiel, pour nous rapprocher le plus possible de notre processus d'individuation. Les dynamiques de pouvoir vont cependant au-delà de tels arrangements collectifs (et souvent sombres): le pouvoir est aussi une force essentiellement créatrice. Dans cet article je veux envisager le pouvoir comme quelque chose d'intrinsèque à toute création. A travers l'analyse symbolique de mythes et de légendes, je plaide en faveur du besoin d'intégrer le féminin profond dans l'exercice du pouvoir afin de débloquer et d'exprimer son plein potentiel. J'examine également la nécessité que pouvoir, amour et sagesse travaillent ensemble en tant que forces complémentaires.

Cuando hablamos sobre el 'poder', a menudo nos referimos al ser sometido por fuerzas externas, a situaciones potencialmente abusivas, a la violencia y a la objetivación del ser humano. En síntesis, a menudo hablamos sobre el poder, cuando nos sentimos impotentes, y entonces nos focalizamos en sus aspectos destructivos. Experimentamos una plétora de poderes diversos: poder económico, poder político, poder religioso, poder de la naturaleza, poder parental, el poder de un jefe o maestro. Es siempre una relación asimétrica, uno sostiene el reino del poder, y los otros deben someterse. Nuestra psique, ya sea en un nivel individual o colectivo, busca expresarse a sí misma para ser reconocida. Luchamos para devenir, para realizar nuestro potencial, para acercarnos aún más a nuestro proceso de individuación. Las dinámicas de poder van, sin embargo, más allá de estos acuerdos colectivos (y frecuentemente sombríos): el poder es también una fuerza esencialmente creativa. En este trabajo quiero abordar el poder como algo intrínseco a toda la creación. A través del análisis simbólico de mitos y leyendas, sostengo la necesidad de integrar lo femenino profundo en el ejercicio del poder, para que su completo potencial pueda ser liberado y expresado. También argumento sobre la necesidad de que el poder, el amor y la sabiduría, como fuerzas complementarias, trabajen juntas.

Quando falamos de "poder", muitas vezes nos referimos à subjugação por forças externas, a situações potencialmente abusivas, à violência e à objetivação do homem. Em suma, muitas vezes falamos sobre poder quando nos sentimos impotentes, então acabamos nos concentrando em seus aspectos destrutivos. Experimentamos uma infinidade de poderes diferentes: poder econômico, poder político, poder religioso, poder da natureza, poder parental, poder de um chefe ou mestre. É sempre uma relação assimétrica; alguém detém as rédeas do poder, e os outros devem se submeter. Nossa psique, seja em nível coletivo ou individual, procura se expressar e ser reconhecida. Lutamos para nos tornarmos, para realizar nosso potencial, para nos aproximarmos cada vez mais do nosso processo de individuação. A dinâmica de poder vai, no entanto, além de tais arranjos coletivos (e frequentemente sombrios): o poder também é uma força essencialmente criativa. Neste artigo, quero discutir o poder como algo intrínseco a toda a criação. Através da análise simbólica de mitos e lendas, defendo a necessidade de integrar o feminino profundo ao exercício do poder, a fim de liberar e expressar todo o seu potencial. Também discuto a necessidade de poder, amor e sabedoria trabalhando juntos como forças complementares.