Jungian and Post-Jungian Clinical Concepts

Topic outline
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General
Jungian Clinical Concepts: Ground-breaking course teaching Jungian Psychology. Participants
will have access to the psychotherapeutic tools and skills offered by Jungian and post-Jungian
psychology. This course spans 16 months and covers the foundational concepts of Jungian theory
and clinical application.

The Therapy relationship and the Goals of the Work

We will talk about some very different approaches to the therapy relationship. These will range from
understanding it as an ordinary human relationship, to considering various relational approaches, to
discussion of transference-countertransference. Jung’s views on these matters will be discussed and his
pioneering status in terms of today’s interest in ‘relationality’ will be highlighted. In addition, the question
of what psychotherapy is for, and what its aims and goals might be, will receive attention. We will assume
that there is no one single way to enter these matters.

Reading material

Critical Psychotherapy EJPC PDF.pdf

Problems of Modern Psychotherapy pg 7-12..pdf

Problems-of-modern-psychotherapy pg 1-6.pdf

Readings.docx

Transference and countertransference.pdf

Therapy Relationship Webinar BigBlueButtonBN

Questionnaire: The Therapy Relationship and the Goals of the Work Assignment

Archetypes and the Collective Unconscious

This course addresses the place of Archetypes and the Collective unconscious in Jung’s psychology, with a
particular focus on clinical applications of these concepts. In the first part of the seminar we will outline
Jung’s ideas about archetypes and the role they play within his overall psychology, we will then move onto
various critical approaches to the archetype that have arisen in post-Jungian literature. With these critiques
in mind, we will then move onto the ways archetypes show up in clinical practice and how archetypal
theory can inform work with patients, with a particular emphasis upon the experiential dimension of the
archetype and its relation to dream, complex, and symptom.

Reading Material

Gordon - Archetypes on the Couch.pdf

Humbert - Archetypes.pdf

reading list archetyepes the collective uncosncious.docx

Roesler - Are archetypes transmitted more by culture than by biology.pdf

Stein - Looking backward - archetypes in reconstruction .pdf

Whitmont - Archetypal and Personal interatction in the clinical process.pdf

Williams - The indivisibility of the personal and collective unconscious copy.pdf

Webinar Archetypes and the Collective Unconscious BigBlueButtonBN

Webinar lecture notes File

 Download the pdf of Mark Saban's lecture notes.

 Questionnaire Module 2 Interactive Content

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Archetypes and the Collective unconscious

Complexes, the Ego and Consciousness

Starting from the structure of the psyche, as Jung defined it, and his early work on complexes we will
investigate the neurological underpinnings of what happens when a feeling toned complex constellates and
how this can explain the emergence of consciousness. Looking at the brain and the body as a dynamic
complex system, I believe, explains why Jung linked closely the ego complex with consciousness. We will
also see the relationship between the archetype and the complex and why we claim that every complex has
an archetypal core. Time permitting, we will apply these theories to specific archetypes such as the Shadow
or the Anima/Animus.
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Reading Material

Bridges to Consciousness Chapter 2.pdf

Bridges to Consciousness Chapter 3.pdf

Bridges to Consciousness Chapter 11.pdf

Complexes, Ego and Consciousness Webinar BigBlueButtonBN

Q & A forum on Complexes, Ego and Consciousness

 Nancy Krieger will respond to all questions posted on this forum up until the 25th of May.

 Webinar presentation notes File

Questionnaire Module 3 Interactive Content

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Complexes, Ego and Consciousness

Contribution of Typology to the Understanding of Complexes

Unconscious complexes can begin to be integrated when we are able to identify their general character and
learn to understand and speak their language. Each complex tends to adopt the language and values of one
of the eight types of consciousness that Jung discovered and wrote about in Psychological Types, so
developing some fluency in the eight types of awareness will help us to connect with and assimilate these
autonomous and often alienated parts of the psyche. The complexes express themselves through our interior
dialogue, through dreams, and through unexpected or questionable things that we say and do when the
complex is activated in us. Complexes also may be acted out in our relationships with others through
projection.

 Reading material for Typology contributing to understanding of complexes

Reading Material

THE EIGHT FUNCTION ATTITUDES UNPACKED.pdf

UNDERSTANDING CONSCIOUSNESS THROUGH THE THEORY OF

PSYCHOLOGICAL TYPES.pdf

Webinar: Contribution of Typology to understanding complexes BigBlueButtonBN

 Presentation Notes File

 The Presentation notes from the Webinar.

 Books and Movies from presentation Page

 A list of books and movies that John Beebe mentioned during his webinar.

 Questionnaire Module 4 Interactive Content

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Contribution of Typology to the Understanding of Complexes

The Shadow
The concept of the shadow, developed by Jung in The Red Book, is one of his key contributions to depth-
psychology as it represents everything an individual does not know about her/himself and ‘has no wish to
be’ (Collected Works 16, Para 470). As it is unknown, the shadow is synonymous with primitive aspects of
the psyche which reason is powerless to dispel. Confronting shadow aspects of oneself leads to increased
understanding of all the negative aspects of human behavior and thought, including the reality of evil. As
shadow aspects emerge from behind the persona, i.e., the conventional mask adopted by an individual, it
becomes possible to integrate them with the ego. Three kinds of shadow will be explored in the course of
the seminar as follows: personal shadow that emerges from the personal unconscious, which is acquired
empirically in the course of an individual’s life. Collective shadow and archetypal shadow emerge from the
realm of the collective unconscious, i.e., the inherited part of the psyche that consists of mythological
contents. The latter two kinds of shadow have an archetypal core which gives them their powerful religious
dimension hence Jung sees the assimilation of these into consciousness as a moral task. The potential for
development or individuation – another concept developed by Jung in The Red Book – lies in the
assimilation of shadow contents by ego.

 The Shadow Reading Material.

The Shadow Reading Material

Aion Part 2 The Shadow C.G. Jung.pdf

Casement Ann - The Handbook of Jungian Psychology.pdf

The Shadow Webinar Zoom Platform Zoom meeting

Please note that the webinar recording and the chat recording is seperate. Watch the video and download
the chat if required. Ann does read out the questions prior to answering them. The M3U File will play in
Itunes, but here is a dropbox link to the
MP4. https://www.dropbox.com/s/biij35rw364cr3a/zoom_0.mp4?dl=0
 Shadow Webinar Zoom Recording

chat.txt

playback.m3u

Ann Casement Webinar MP4 video URL

 Vimeo upload of Webinar Recording

 Questionnaire Module 5 Interactive Content

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The Shadow

Difficulty at the Beginning: The Mother Complex

Birth is universal human experience and the success or failure of an individual’s birth to mediate the
archetype of birth can lead to the development of a birth complex. Although deeply buried and hard to see a
difficult physical and or psychological birth can leave a dark indelible imprint impeding individuation. Both
case material and birth stories from important artists will be used to illustrate this process.

Gender, Contra-sexuality and Intimate Relationships

It is when the categories “male” and “female” are seen to represent an absolute and complementary division
that they fall prey to mystification in which the difficult of sexuality instantly disappears.

from Jacqueline Rose, “Introduction to J. Lacan, Feminine Sexuality, 1982, p. 33

This course will examine the current clinical and personal usefulness of applying Jung’s categories of
anima and animus to relationships and individual identity, especially regarding intimacy. It will take the
position that love in the 21st century demands new kinds of ideas and skills because an equal, reciprocal,
mutual relationship between intimate partners invites chronic destructive projective identification. Power
struggles in projective identification tend to lead to caricaturing of the “opposite sex.” We will examine
sex, gender, contra sexuality and the making of an “intimate enemy” in a way that can be applied clinically
to individuals and couples.

Individuation and the Self

Closely linked to concept of the Self, ‘Individuation’ is one of the key concepts of Jung’s Analytical
Psychology. This module will start with considerations of some of the possible origins of this concept in
analytic theory, followed by a summary of the traditional Jungian perspective. Links will be made to Jung’s
transference diagram in terms of creating the most conducive setting for steps on the journey of
individuation to occur in what Habermas refers to as ‘the ideal speech situation’: the moment of mutuality
between equals which allows for the numinous to enter the analytic relationship and for healing towards
individuation to occur.

Jung’s concept of the Self which can be argued to be at the centre of Jung’s body of thought in terms of
difference from a Freudian approach. The Self is concerned with what Jung called the God-image in man
and, according to Jung, is an empirical reality in the psyche. Reference will be made to how Jung
differentiates this from a religious view and to his phenomenological argument. It is a complicated subject
though, as it involves an irreducible paradox. Later developments such as Edinger’s ego-self axis will be
mentioned. More currently, Cambray has addressed the structure of the Self, described by Jung in ‘Aion’,
from a contemporary emergentist angle. A post-post Jungian rendering of the Self from a clinical point of
view is offered in B. Heuer’s thesis on ‘sanatology’.

Cultural Complexes: with a focus on "race".

We will examine, through over-view, the social and political issues that face us in the clinical setting, as
well as in the Collective. It will be possible to examine one’s own racial complex within the mirrored
context of a cultural complex, developing an understanding of the archetypal core of the racial
complex. Issues of Identity and Individuation are presented, and discussed, as necessary aspects of
psychological well-being. Social and political issues with a focus on race: cultural complexes.

Dreams and Active Imagination

Jung started his scientific career with the association test and the complex theory. That means: He started
with the studies of emotions, understanding emotions as the basis of what it means to be a human being.

CW 3, §78: (1906) „The essential basis of our personality is affectivity. (Footnote: For feeling, sentiment,
emotion, affect, Bleuler proposed the expression of affectivity.) Thought and action are, as it were, only
symptoms of affectivity.”

Based on this finding, Jung established a theory of the complexes, and in short, a link between the
complexes and dreams. (Complexes are the architects of dreams.)

In the meantime, one hundred years later, we are confronted with affective neuroscience and Panksepp’s
contention “it is clear that psychotherapy is in the midst of an emotion revolution. The primal affective
aspects of mind are no longer marginalized, but, rather, are recognized as the very engines of the psyche.”

It seems the right moment to enter into this conversation and to bring the ideas of Jung into contact with
these new ideas, not only those of Panksepp, but also those of Damasio, de Waal and others. These new
findings and ideas support the theories of Jung and show how remarkable they were at his time and also
nowadays in the current discussion. Perhaps we can, thereby, appreciate more the basic theories of
Jung. The findings of affective neuroscience can have an input for our work; they can influence our
understanding and our working with complex episodes and with dreams. So: On the one hand, we will see
that the basic ideas of Jung are in accordance with findings of affective neuroscience, while on the other
hand, the findings of affective neuroscience let us better understand the dynamics of complexes, give us
new ideas for clinical work with complexes and dreams, and also new ideas about the roots of human
beings.
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The Role of Myth in Fairy Tales in therapy

The role of myth and fairy tales in the thinking of Jung and the Jungians, based on the idea of the collective
unconscious and the archetypes, illustrated with examples from literature and clinical practice.

The Arts with a focus on Film

The module will cover the function of archetypes in storytelling, with a particular focus on cinema and TV.
It will open with an overview of the taxonomy of archetypes in narratives and move on to detailed
discussions of examples: the Trickster and the Self archetypes in TV and film. In particular, we will discuss
The Mask, Yes Man, Paddington, Arrival and the original Alien (1979).

Ecopsychology
Jung is one of the few psychotherapists who has written extensively about the relationship between inner
and outer nature. Through growing up in the Swiss Alps he knew about encounters with the numinous and
the power of nature to heal the human soul. He warned of the consequences of our separation from the rest
of nature and of taking from the earth with no reciprocity or respect. The result is a loss of soul and a
rampant industrial growth culture trying to fill the hole. In this webinar we will explore how these issues
come into our work as therapists. What are the archetypal forces at play? Is there a link between global
crisis and symptoms such as depression, addictions, anxiety? Do clients talk about their concerns about the
world, e.g. climate change, and if so how do we help them explore their anxieties? What are their dreams
saying?

Alchemy and Jung's four steps of transformation

In the antiquarian practice of alchemy, Eastern and Western, both chemical and gnostic, Jung found an
analogue and precedent for the process of transformation he ‘discovered’ in his clinical practice. He first
wrote about this in his companion piece to Richard Wilhelm’s Secret of the Golden Flower (pub. 1929). In
this text describing the ancient Taoist practice of inner alchemy, Jung encountered a parallel process -albeit
described in very different terms, to the processes of the transcendent function, psychic transmutation and
individuation, he developed and described as part of his Analytical Psychology. Jung went on to explore
this connection and the symbols of alchemy extensively and published two volumes of the Collected Works
on the topic: ‘Psychology and Alchemy’, vol. 12, and ‘Alchemical Studies’, vol. 13. In this module we will
consider the metaphor of alchemy and its symbolic resonance with clinical practice, particularly Jungian
psychotherapy.

Spirituality in the Consulting Room

Since the 1990’s, clinical psychologists (in the United States, primarily) have carried out a significant
amount of research regarding spirituality in clinical practice. Questions that have been raised and addressed
in many articles, books and conferences in the last several decades include: What is the difference between
religiosity and spirituality? Should questions regarding these matters be addressed in the context of
psychotherapeutic practice? Does it make a difference if the therapist has religious commitments or a
spiritual attitude? Jungian psychotherapy has included consideration of the numinous since the days of the
founding figures, and many books have been written on this topic. It is still an open question, however, just
how important spirituality or numinous experience might be for psychic healing and mental health.
According to Jung, it is the numinous experience that overcomes neurosis. This lecture will take a fresh
look at this topic and offer some examples of spirituality in practice, both positive and negative.