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Analyst and author Ann Belford Ulanov draws on her years of clinical work and reflection to make the point that madness and creativity share a kinship, an insight that shakes both analysand and analyst to the core, reminding us as it does that the suffering places of the human psyche are inextricably—and, often inexplicably—related to the fountains of creativity, service, and even genius. She poses disturbing questions: How do we depend on order, when chaos is a necessary part of existence? What are we to make of evil—both that surrounding us and that within us? Is there a myth of meaning that can contain all the differences that threaten to shatter us? Ulanov’s insights unfold in conversation with themes in Jung’s Red Book which, according to Jung, present the most important experiences of his life, themes he explicated in his subsequent theories. In words and paintings Jung displays his psychic encounters from1913–1928, describing them as inner images that “burst forth from the unconscious and flooded me like an enigmatic stream and threatened to break me.” Responding to some of Jung’s more fantastic encounters as he illustrated them, Ulanov suggests that our problems and compulsions may show us the path our creativity should take. With Jung she asserts that the multiplicities within and around us are, paradoxically, pieces of a greater whole that can provide healing and unity as, in her words, “every part of us and of our world gets a seat at the table.” Taken from Ulanov’s addresses at the 2012 Fay Lectures in Analytical Psychology, Madness and Creativity stands as a carefully crafted presentation, with many clinical examples of human courage and fulfillment.
Analyst and author Ann Belford Ulanov draws on her years of clinical work and reflection to make the point that madness and creativity share a kinship, an insight that shakes both analysand and analyst to the core, reminding us as it does that the suffering places of the human psyche are inextricably—and, often inexplicably—related to the fountains of creativity, service, and even genius. She poses disturbing questions: How do we depend on order, when chaos is a necessary part of existence? What are we to make of evil—both that surrounding us and that within us? Is there a myth of meaning that can contain all the differences that threaten to shatter us? Ulanov’s insights unfold in conversation with themes in Jung’s Red Book which, according to Jung, present the most important experiences of his life, themes he explicated in his subsequent theories. In words and paintings Jung displays his psychic encounters from1913–1928, describing them as inner images that “burst forth from the unconscious and flooded me like an enigmatic stream and threatened to break me.” Responding to some of Jung’s more fantastic encounters as he illustrated them, Ulanov suggests that our problems and compulsions may show us the path our creativity should take. With Jung she asserts that the multiplicities within and around us are, paradoxically, pieces of a greater whole that can provide healing and unity as, in her words, “every part of us and of our world gets a seat at the table.” Taken from Ulanov’s addresses at the 2012 Fay Lectures in Analytical Psychology, Madness and Creativity stands as a carefully crafted presentation, with many clinical examples of human courage and fulfillment.
Also available in an open-access, full-text edition at http://oaktrust.library.tamu.edu/handle/1969.1/85764 "What we wish to know, and most desire, remains unknowable and lies beyond our grasp." With these words, James Hollis leads readers to consider the nature of our human need for meaning in life and for connection to a world less limiting than our own. In The Archetypal Imagination, Hollis offers a lyrical Jungian appreciation of the archetypal imagination. He argues that without the human mind's ability to form energy-filled images that link us to worlds beyond our rational and emotional capacities, we would have neither culture nor spirituality. Drawing upon the work of poets and philosophers, Hollis shows the importance of depth experience, meaning, and connection to an "other" world. Just as humans have instincts for biological survival and social interaction, we have instincts for spiritual connection as well. Just as our physical and social needs seek satisfaction, so the spiritual instincts of the human animal are expressed in images we form to evoke an emotional or spiritual response, as in our dreams, myths, and religious traditions. The author draws upon the work of the poet Rainer Maria Rilke's Duino Elegies to elucidate the archetypal imagination in literary forms. To underscore the importance of incarnating depth experience, he also examines a series of paintings by Nancy Witt. With the power of the archetypal imagination available to all of us, we are invited to summon courage to take on the world anew, to relinquish outmoded identities and defenses, and to risk a radical re-imagining of the larger possibilities of the world and of the self.
Seated in her nest of ashes, Cinderella embodies human misery. The essence of inner and outer nobility, she is the envy of her cruel stepmother and her ugly sisters. Using this familiar story, Ann and Barry Ulanov explore the psychological and theological aspects of envy and goodness. In their interpretation of the tale, they move back and forth between internal and external issues -- from how feminine and masculine parts of persons fit or do not fit together to how individuals conduct their lives with those of the same and opposite sexes, how they conflict, compete, or join harmoniously. After considering this rarely discussed human emotion, the authors focus on the nature of goodness as it surfaces in the envy experience. They reflect on its abundance, ability to unite disparate parts, its abiding presence, and its joy, then conclude with a glossary of terms and a brief review of the psychological literature on envy.
Also available in an open-access, full-text edition at http://oaktrust.library.tamu.edu/handle/1969.1/85766 “Emotion is an expression of the self,” Verena Kast writes in this ground-breaking study of the neglected emotions of joy, inspiration, and hope. “If we decide we no longer want to hide behind empty shells, then we will have to allow certain emotions more room. We will have to let ourselves laugh louder, cry louder, and shout for joy.” Kast skillfully and engagingly makes the case that not only therapists and analysts but also individuals seeking growth in their own lives should give more attention to the elated emotions. Fear of excess (mania) and analytic preoccupation with grief, anxiety, and depression have together caused joy and hope to be shunned as a focus in individuation (the process toward wholeness). Kast convincingly demonstrates the role of joy in relationship and existential involvement. Joy answers the human need for elated feeling and meaning in our lives, a need which is often filled in modern society by secularized parodies of religious ecstasy, such as addiction and compulsiveness. Kast explores the Dionysian myth as an archetypal image of the transforming effect of ecstasy on the personality. She considers Sisyphus, the absurd hero of French existentialism, as the symbol for rejection of false hope and joy, rejection which clears the way for true hope rooted in basic trust and the positive mother archetype. She suggests simple techniques for recapturing our joy through development of an autobiography of joy. Using this approach, we can discover what gives us joy personally, how we can best experience joy, and how and why we choke off our joy. By viewing joy, inspiration, and hope as core emotions in our being, we open ourselves to greater wholeness and fuller life.
As Buddhism and psychotherapy have grown and diversified in Asia and the West, so too has the literature dealing with their intersection. In this collection of essays, leading voices explore many surprising connections between psychotherapy and Buddhism. Contributors include Jack Engler on "Promises and Perils of the Spiritual Path," Taitetsu Unno on "Naikan Therapy and Shin Buddhism," and Anne Carolyn Klein on "Psychology, the Sacred, and Energetic Sensing."
In this groundbreaking book, David H. Rosen, M.D., offers depressed individuals, their families, and therapists a lifesaving course in healing the soul through creativity. This is a book about transforming depression and its powerful pull toward suicide into a meaningful alternative. In Transforming Depression, Dr. Rosen applies Carl Jung's method of active imagination to treating depressed and suicidal individuals. Having dealt with depression in his own life and the suicides of loved ones, Dr. Rosen shows that when people learn to confront the rich images and symbols that emerge from their struggles, they can turn their despair into a fountain of creative energy. He details the paths of four patients whose work in painting, pottery, and dance -- in conjunction with psychotherapy -- led them from depression to a more meaningful life. Their dramatic paintings illustrate the text. Part One presents an overview of the biological, psychological, sociological, and spiritual factors involved in the diagnosis of depression. Part Two provides a new therapeutic approach to treating depression, focusing on the symbolic death and rebirth of the ego (ego-cide) as an alternative to suicide. Part Three presents in-depth case studies from Dr. Rosen's practice. Part Four discusses how we can recognize crisis points and how creativity can transform depression. The author pays particular attention to the problem of teen suicide.

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