http://antiochseattle.libguides.com/content.php?pid=76615&sid=1497064
Thursday, January 13, 2011
AUS Library Psychology Jung Guide
http://antiochseattle.libguides.com/content.php?pid=76615&sid=1497064
Monday, November 8, 2010
Friday, October 29, 2010
Dr. Sandra Meggert's "Ode to Jung's Theory" (An incomplete Ode!)
To understand Jung’s theory takes thinking
With terminology it is incredibly infused.
When reading I find myself sinking,
Into my Psyche, totally confused
There’s the unconscious, both personal and collective
The Self, the Psyche and the Ego
About each we must be reflective
When through therapy (or graduate school) we go.
If the Psyche is fairly broken,
And the Analysand has pain.
Through the unconscious we must be pokin’
In order to create any gain.
Analyzing our Self is a must,
Therapy relationships are full of propriety.
As we bare our soul, with trust,
Our goal is to release anxiety.
Each of us has a shadow side.
One we don’t want to own.
It’s the part we wish to hide,
We think it sets a negative tone.
Our anima influences relating
Or is it our animus?
Whatever—possible confusion it’s creating
And often times makes us delirious
Archetypes define many roles
But not overtly it seems
When we seek to refine our souls
We have to attend to our dreams.
Individuation is our primary goal.
This is our lifelong ambition. .
So we strive to understand our role
Not even sure of the definition.
Critics abound and are picky.
As they defend their theory rejection.
Analyzing them isn’t too tricky,
Just say, “It’s a Jungian projection.”
Dr. Meggert, visiting faculty member in the Mental Health Counseling Specialization at Antioch University Seattle, wrote this poem when she audited the PSYC 632 Advanced Theories: Jungian course. Permission granted from poet to publish this poem on this blog.
With terminology it is incredibly infused.
When reading I find myself sinking,
Into my Psyche, totally confused
There’s the unconscious, both personal and collective
The Self, the Psyche and the Ego
About each we must be reflective
When through therapy (or graduate school) we go.
If the Psyche is fairly broken,
And the Analysand has pain.
Through the unconscious we must be pokin’
In order to create any gain.
Analyzing our Self is a must,
Therapy relationships are full of propriety.
As we bare our soul, with trust,
Our goal is to release anxiety.
Each of us has a shadow side.
One we don’t want to own.
It’s the part we wish to hide,
We think it sets a negative tone.
Our anima influences relating
Or is it our animus?
Whatever—possible confusion it’s creating
And often times makes us delirious
Archetypes define many roles
But not overtly it seems
When we seek to refine our souls
We have to attend to our dreams.
Individuation is our primary goal.
This is our lifelong ambition. .
So we strive to understand our role
Not even sure of the definition.
Critics abound and are picky.
As they defend their theory rejection.
Analyzing them isn’t too tricky,
Just say, “It’s a Jungian projection.”
Dr. Meggert, visiting faculty member in the Mental Health Counseling Specialization at Antioch University Seattle, wrote this poem when she audited the PSYC 632 Advanced Theories: Jungian course. Permission granted from poet to publish this poem on this blog.
Sunday, October 24, 2010
Internet site re interview with Katherine Sanford
http://www.authorradio.com/interviews/katherine_sanford_serpent_and_the_cross_interview.html
See previous post regarding workshop with Katie Sanford on November 20, 2010, on Mercer Island.
See previous post regarding workshop with Katie Sanford on November 20, 2010, on Mercer Island.
Saturday, October 16, 2010
Practical MA Applications of Jung's Analytical Psychology: Skills, Interventions, and Ideas
Course handout for PSYC632 Advanced Theories: Jungian
School of Applied Psychology, Counseling, and Family Therapy
Antioch University Seattle
Ann B. Blake, Ph.D.
June 15, 2010
Be curious rather than judgmental. Approach your work with clients with an open mind and attitude, bringing no previous assumptions and ideas. Take an initial stance that you do not know.
Take a non-hierarchical relational stance. You and your clients are on a mutual journey.
Hold a wider lens about the range of human nature (e.g., typology, themes, images, symbols, inner characters, archetypal characters).
Monitor recurrent bodily responses, affective responses, images, and words/phrases. After reflecting about your connection with these responses, (1) offer a hypothesis and (2) wonder whether and the degree to which clients resonate with these responses.
Focus on clients’ goals rather than your own. What do clients want from the therapeutic experience; what do clients want for their lives?
Hold clients’ wholeness as your approach to relationship. Assume that clients simultaneously present the totality of themselves as well as specific parts of themselves.
Focus on strengths; focus on moving toward wholeness. Listen for movement toward wholeness. Bring clients’ attention to their strengths and to their movement toward wholeness.
Listen for ambivalence and for tension between opposites: on the one hand, ________, and on the other hand, _________. Inquire about the degree to which clients can accept/integrate both/all sides of situations and of their personalities.
Look for areas of one-sidedness; listen for self-criticism and/or self-blame and/or self-rejection. Offer clients the idea about the possibility of incorporating the other side(s) of situations and/or of their personalities.
Be aware of your typology as well as the strengths and challenges associated with your typology. Make educated guesses about clients’ typology. Brainstorm/consider ways you can genuinely interact from your typology AND include an awareness of clients’ typology in your interactions. Offer ideas about ways clients can expand and integrate other aspects of their typology, for example, moving closer to the center of the continua so that clients can more flexibly respond to the world from a realistic/relevant perspective.
Dreams: facilitate clients’ dream exploration. Explore the context; use associations and active imagination (moving the dream story forward). Only after clients have thoroughly explored the dream images, you can offer furthering questions and associations. Inquire about the degree to which the dream offers compensatory ideas: offering the other side of a one-sided perspective; offering the opposite perspective; widening the viewpoint; offering alternative actions. Be cautious about interpretations.
Active imagination: suggest that clients continue associating to images, dreams, and narratives so that clients can deepen their exploration and understanding of their inner lives.
Perceive countertransference as a gift: after exploring your portion of the response, your human response offers a glimpse into clients’ inner experience and informs your interactions with clients.
Blake, A. B. (2010, Spring Quarter). Practical MA applications of Jung's Analytical Psychology: Skills, interventions, and ideas. Class handout for Advanced Theories: Jungian. Antioch University Seattle.
School of Applied Psychology, Counseling, and Family Therapy
Antioch University Seattle
Ann B. Blake, Ph.D.
June 15, 2010
Be curious rather than judgmental. Approach your work with clients with an open mind and attitude, bringing no previous assumptions and ideas. Take an initial stance that you do not know.
Take a non-hierarchical relational stance. You and your clients are on a mutual journey.
Hold a wider lens about the range of human nature (e.g., typology, themes, images, symbols, inner characters, archetypal characters).
Monitor recurrent bodily responses, affective responses, images, and words/phrases. After reflecting about your connection with these responses, (1) offer a hypothesis and (2) wonder whether and the degree to which clients resonate with these responses.
Focus on clients’ goals rather than your own. What do clients want from the therapeutic experience; what do clients want for their lives?
Hold clients’ wholeness as your approach to relationship. Assume that clients simultaneously present the totality of themselves as well as specific parts of themselves.
Focus on strengths; focus on moving toward wholeness. Listen for movement toward wholeness. Bring clients’ attention to their strengths and to their movement toward wholeness.
Listen for ambivalence and for tension between opposites: on the one hand, ________, and on the other hand, _________. Inquire about the degree to which clients can accept/integrate both/all sides of situations and of their personalities.
Look for areas of one-sidedness; listen for self-criticism and/or self-blame and/or self-rejection. Offer clients the idea about the possibility of incorporating the other side(s) of situations and/or of their personalities.
Be aware of your typology as well as the strengths and challenges associated with your typology. Make educated guesses about clients’ typology. Brainstorm/consider ways you can genuinely interact from your typology AND include an awareness of clients’ typology in your interactions. Offer ideas about ways clients can expand and integrate other aspects of their typology, for example, moving closer to the center of the continua so that clients can more flexibly respond to the world from a realistic/relevant perspective.
Dreams: facilitate clients’ dream exploration. Explore the context; use associations and active imagination (moving the dream story forward). Only after clients have thoroughly explored the dream images, you can offer furthering questions and associations. Inquire about the degree to which the dream offers compensatory ideas: offering the other side of a one-sided perspective; offering the opposite perspective; widening the viewpoint; offering alternative actions. Be cautious about interpretations.
Active imagination: suggest that clients continue associating to images, dreams, and narratives so that clients can deepen their exploration and understanding of their inner lives.
Perceive countertransference as a gift: after exploring your portion of the response, your human response offers a glimpse into clients’ inner experience and informs your interactions with clients.
Blake, A. B. (2010, Spring Quarter). Practical MA applications of Jung's Analytical Psychology: Skills, interventions, and ideas. Class handout for Advanced Theories: Jungian. Antioch University Seattle.
Thursday, October 14, 2010
Samuel Kimbles
The Jungian Psychotherapists Association (jungseattle.org) sponsored Samuel Kimbles, Ph.D., San Francisco Jungian Analyst, as the speaker for the annual Public Seminar. In his presentation titled Wounds of the past, Tendril of the Future through the Lens of Cultural Complexes, Dr. Kimbles addressed the following learning objectives:
(1) Building upon Jung’s theory of complexes, exploring the concept of individual and group cultural complexes;
(2) Understand the emotional charge of cultural ideas and images clustered around archetypal cores that generate group and individual behavioral patterns;
(3) 4 themes:
(a) Jung’s theory of complexes;
(b) Henderson’s theory of cultural complex and transmission;
(c) Concepts applied to clients and society at large;
(d) Cultural sensitivity and process in which to address activation;
(4) Explore and understand intergenerational transmission of cultural complexes in individual and group trauma.
JPA PE 2010
NOTES IN POETIC FORM
Unusually fabulous autumn day
Windows to verdant vista
Smaller group opens intimacy
Inner/outer reflective hall of mirrors.
Calm, soft-spoken speaker
Captures attention.
Unconscious constellation in group
Yields confronting anxiety
And changed perceptions and behavior.
Attend to our reaction:
What is being constellated in the group?
We affect the group,
The group affects us.
Possible to learn from experiences,
Both individual and group.
Jung: attend to ourselves in the larger collective.
Receptive ears; total transference,
Total countertransference.
Total world surrounds clients.
Jumping archetypes move mere mortals
Via collective unconscious.
Lack of empathy for individuals—
Group sucks us in.
Remember the group we came from.
Return to give back.
Partial personality interrupts the body,
The mouth, the behavior.
Adult tantrums.
Unconscious takes over to solidify,
Concretize group’s survival.
Group identification makes a claim on us.
Danger: don’t lose self by joining others.
FOO background lies between
Personal and collective unconscious.
Undigested ancestral trauma → ghosts and crypts.
Absent presence.
Preservative repression.
Page in a book—torn out & burned,
Yet glimmers and shimmers just out of awareness.
Fantasies try to make sense.
Impact from what is said and what cannot be said.
Kids know better than to ask/say—
Hangs and drifts like psychic fog.
Inhibition to inquire, ask, connect.
If not said, stored as implicit body memory.
Eliminate sight and transform experiences.
Disruption of continuity of meaning
Loss of dreamers, dreams, weavers
Disruption of linking
Ghost images during catastrophes
Fissure in status of being
Primitive agonies,
Unthinkable ways of being
Primal anxieties
Safety, security, survival
Suppression, oppression, repression
Protection: nowhere to go
Work with the narrative we have
Quilting pieces of the past
Hold group and collective content
To engage ourselves and others
So easy to look outward to other culture
Rather than to our internal/local culture
Mine, ownership, possessive
Individual, family, group, culture
Join my culture—
Be like me because it works for me.
Who knows?
We act as if we know
When we know so little.
Ghost, not mourning father in the present.
Crypts provide a container for ghosts.
Stale silences. Unassimilated.
Encrypted: anxious and anxiety about dying.
Encrypted process—
Sealing that which cannot
Be acknowledged, processed.
Encryption results in symptoms.
Protected: sealed away;
Rituals, avoidance, bodily symptoms.
Ann B. Blake, October 12, 2010
Recent Publications
Kimbles, S. (2000). The cultural complex and the myth of invisibility. In T. Singer (Ed.), The vision thing: Myths, politics and psyche in the world (pp. 157-211). London, UK: Routledge.
Kimbles, S. (2004). A cultural complex operating in the overlap of clinical and cultural space. In S. Kimbles & T. Singer (Eds.), The cultural complexes: Contemporary Jungian perspectives on psyche and society (pp. 199-211). New York, NY: Brunner-Routledge.
Kimbles, S. (2006). Cultural complexes and the transmission of group trauma in everyday life. Psychological Perspectives, 49, 96-110.
Kimbles, S. (2007). Social suffering through cultural mourning, cultural melancholia, and cultural complexes. Spring, 78.
Kimbles, S., & Singer, T. (2004). The emerging theory of cultural complexes. In J. Camry & L. Carter (Eds.), Analytical Psychology: Contemporary perspectives in Jungian analysis (pp. 176-203). New York, NY: Routledge.
(1) Building upon Jung’s theory of complexes, exploring the concept of individual and group cultural complexes;
(2) Understand the emotional charge of cultural ideas and images clustered around archetypal cores that generate group and individual behavioral patterns;
(3) 4 themes:
(a) Jung’s theory of complexes;
(b) Henderson’s theory of cultural complex and transmission;
(c) Concepts applied to clients and society at large;
(d) Cultural sensitivity and process in which to address activation;
(4) Explore and understand intergenerational transmission of cultural complexes in individual and group trauma.
JPA PE 2010
NOTES IN POETIC FORM
Unusually fabulous autumn day
Windows to verdant vista
Smaller group opens intimacy
Inner/outer reflective hall of mirrors.
Calm, soft-spoken speaker
Captures attention.
Unconscious constellation in group
Yields confronting anxiety
And changed perceptions and behavior.
Attend to our reaction:
What is being constellated in the group?
We affect the group,
The group affects us.
Possible to learn from experiences,
Both individual and group.
Jung: attend to ourselves in the larger collective.
Receptive ears; total transference,
Total countertransference.
Total world surrounds clients.
Jumping archetypes move mere mortals
Via collective unconscious.
Lack of empathy for individuals—
Group sucks us in.
Remember the group we came from.
Return to give back.
Partial personality interrupts the body,
The mouth, the behavior.
Adult tantrums.
Unconscious takes over to solidify,
Concretize group’s survival.
Group identification makes a claim on us.
Danger: don’t lose self by joining others.
FOO background lies between
Personal and collective unconscious.
Undigested ancestral trauma → ghosts and crypts.
Absent presence.
Preservative repression.
Page in a book—torn out & burned,
Yet glimmers and shimmers just out of awareness.
Fantasies try to make sense.
Impact from what is said and what cannot be said.
Kids know better than to ask/say—
Hangs and drifts like psychic fog.
Inhibition to inquire, ask, connect.
If not said, stored as implicit body memory.
Eliminate sight and transform experiences.
Disruption of continuity of meaning
Loss of dreamers, dreams, weavers
Disruption of linking
Ghost images during catastrophes
Fissure in status of being
Primitive agonies,
Unthinkable ways of being
Primal anxieties
Safety, security, survival
Suppression, oppression, repression
Protection: nowhere to go
Work with the narrative we have
Quilting pieces of the past
Hold group and collective content
To engage ourselves and others
So easy to look outward to other culture
Rather than to our internal/local culture
Mine, ownership, possessive
Individual, family, group, culture
Join my culture—
Be like me because it works for me.
Who knows?
We act as if we know
When we know so little.
Ghost, not mourning father in the present.
Crypts provide a container for ghosts.
Stale silences. Unassimilated.
Encrypted: anxious and anxiety about dying.
Encrypted process—
Sealing that which cannot
Be acknowledged, processed.
Encryption results in symptoms.
Protected: sealed away;
Rituals, avoidance, bodily symptoms.
Ann B. Blake, October 12, 2010
Recent Publications
Kimbles, S. (2000). The cultural complex and the myth of invisibility. In T. Singer (Ed.), The vision thing: Myths, politics and psyche in the world (pp. 157-211). London, UK: Routledge.
Kimbles, S. (2004). A cultural complex operating in the overlap of clinical and cultural space. In S. Kimbles & T. Singer (Eds.), The cultural complexes: Contemporary Jungian perspectives on psyche and society (pp. 199-211). New York, NY: Brunner-Routledge.
Kimbles, S. (2006). Cultural complexes and the transmission of group trauma in everyday life. Psychological Perspectives, 49, 96-110.
Kimbles, S. (2007). Social suffering through cultural mourning, cultural melancholia, and cultural complexes. Spring, 78.
Kimbles, S., & Singer, T. (2004). The emerging theory of cultural complexes. In J. Camry & L. Carter (Eds.), Analytical Psychology: Contemporary perspectives in Jungian analysis (pp. 176-203). New York, NY: Routledge.
Monday, October 11, 2010
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