Thinking the unthinkable: trauma, defence and early states of mind in the work of Alessandra Cavalli.

From my experience of working with her as the editor of many of her papers, this paper seeks to elucidate the late Alessandra Cavalli's clinical and theoretical approach to analytic work through a study of the editorial process her papers went through on their way to publication. This highlights a consistent theoretical synthesis integrating Klein, Fordham, Bion, Matte-Blanco and Ferrari in an archetypal structure that was firmly rooted in Jung. This synthesis, closely interwoven into Alessandra's clinical work but never fully articulated, was primarily concerned with the impact of trauma on the developing self and how this could be ameliorated through the analytic process, especially through the transformation of raw primitive affect into representational form via the containment provided by an emotionally attuned other.

Psychotherapy as a skilled practice.

While psychotherapy is related to both science and art, it is primarily a craft activity requiring the development of skilful practice, epitomized by the discipline of the analytic attitude. In terms of the forms of knowledge outlined by Aristotle, this places psychotherapy in the realm of 'technê' (arts and craft) rather than epistêmê (science). In particular, the technê of psychotherapy is concerned with the development of phronesis (practical wisdom) in both patient and analyst and its ultimate aim is concerned with the promotion of eudaimonia, a state of well-being considered by Aristotle to be definitive of 'the good life'.

Are Archetypes Essential?

This paper distinguishes between Jung's theoretical discourse regarding the archetypes and his phenomenological account of numinous experience. For this author, the initial attraction of 'my Jung' came from both the vivid Romanticism of his descriptions of the anima and the apparent 'ground of being' offered by his theory of archetypes. However, the essentialism inherent to archetypal theory in general and the anima in particular has necessitated a re-evaluation of Jung's theory in terms of emergence theory.

The wrong side of history.

Psychoanalysis (including analytical psychology), once a pioneering and forward-looking movement of the early 20 century has now become a conservative backward-looking 'tradition'. After considering some of the internal problems associated with this historical change such as idealization and tribalism, some ways forward are suggested - a focus on clinical excellence as practical craft, openness to the unknown and engagement with others beyond the confines of private practice.

Soul in the world: symbolic culture as the medium for psyche.

Whilst the loss of a sense of living connection with the material world is mainly associated with the scientific revolution in seventeenth century Europe, it can be traced back to Plato's introduction of a hierarchy between soul and body. Jung's attempted solution to this - esse in anima - is ingenious but maintains the Cartesian split by which the aliveness of the world is reduced to a projection of psychic forces (the archetypes). An alternative approach is proposed, rooted in the Aristotelean emphasis on practical activity that sees the soul as a function of our way of being in the world.

A revolution of the mind: some implications of George Hogenson's 'The Baldwin Effect: a neglected influence on C.G. Jung's evolutionary thinking' (2001).

George Hogenson's 2001 paper 'The Baldwin Effect: a neglected influence on C.G. Jung's evolutionary thinking' developed the radical argument that, if archetypes are emergent, they 'do not exist in the sense that there is no place that the archetypes can be said to be'.

Bounded in a nutshell and a king of infinite space: the embodied self and its intentional world.

This paper explores the implications of developments in phenomenological biology for a reconsideration of synchronicity and the self. The enactive approach of Maturana and Varela aims to reformulate the relation between biological organisms and the world in a non-Cartesian way, breaking down the conceptual division between mind and world so that meaning can be seen as a function of the species-specific way in which an organism engages with its environment. This leads to a view of the self as inherently embodied and engaged with the particularities of its material, cultural and social worlds, while being infinitely extended through the power of imagination; this enables humans to adapt to many different social and material environments.

James Astor in conversation with Warren Colman.

In this interview with Warren Colman, James Astor speaks about his development as a Jungian analyst from his own experience of personal analysis in the 1960s to his recent retirement from clinical practice. The discussion covers his long association with Michael Fordham, the child analytic training at the SAP, the infant observation seminars with Fordham and Gianna Henry through which Fordham was able to make new discoveries about infant development, his experience of supervision with Donald Meltzer and the development of his own thinking through a series of papers on the analytic process, supervision and the relation between language and truth. The interview concludes with reflections about the legacy of Michael Fordham and the future of analytic work.

Bringing it all back home: how I became a relational analyst.

This paper traces the similarities between the cluster of influences that informed my own training and practice as a British developmental Jungian analyst and those that led to the creation of intersubjective and relational analysis in America. Having outlined five main themes of relational analysis, I show how these were anticipated by several trends in British analysis, especially the work of R.D.

Reflections on knowledge and experience.

As analysts become more experienced, theoretical knowledge becomes more integrated and implicit and is gradually transformed into the practical wisdom (phronesis) described by Aristotle. While this leads to greater freedom in ways of working, it remains conditional on the consistent disciplined practice represented by the analytic attitude. In the context of my own development as an analyst, I suggest that increasingly the analyst works from the self rather than the ego and link this with Fordham's account of 'not knowing beforehand'.

Synchronicity and the meaning-making psyche.

This paper contrasts Jung's account of synchronicity as evidence of an objective principle of meaning in Nature with a view that emphasizes human meaning-making. All synchronicities generate indicative signs but only where this becomes a 'living symbol' of a transcendent intentionality at work in a living universe does synchronicity generate the kind of symbolic meaning that led Jung to posit the existence of a Universal Mind. This is regarded as a form of personal, experiential knowledge belonging to the 'imaginal world of meaning' characteristic of the 'primordial mind', as opposed to the 'rational world of knowledge' in which Jung attempted to present his experiences as if they were empirically and publicly verifiable.

Symbolic objects and the analytic frame.

With reference to two patients who brought material objects to their sessions (previously discussed in Colman 2010a, 2010b), this paper reconsiders the pre-eminent role of verbal communication in analysis. I suggest that the privileging of words over action derives from Freud's view of the mind in which only that which can be put into words can become conscious. Following Stephen Mitchell (1993), I discuss the way that this view has become relativized by the shift away from an instinctual drive model to a more relational, meaning-making view of the mind.

The analyst in action: an individual account of what Jungians do and why they do it.

This paper describes some similarities and differences between contemporary approaches to analysis as practised by 'Freudians' and 'Jungians' in London today. It aims to contribute to mutual understanding between different schools of analysis by showing how the analyst's interventions can only be understood in terms of the theoretical context from which they arise (cf. 'the analyst's preconscious', as discussed by Hamilton [1996]).

Mourning and the symbolic process.

This paper describes the analysis of a patient whose difficulty symbolizing absence had prevented her from being able to mourn the loss of her father in her adolescence. Through a series of symbolic enactments and synchronistic events, she was eventually able to carry out a mourning ritual that enabled her to lay her father to rest. Some implications for symbolization are discussed, developing Segal's view of symbol formation as reparation: symbols are embedded in a context of communication and can only develop in the context of a relationship; they represent relationships as well as objects; and they are emergent in the sense that they exist within a complex web of interactive, multiple meaning and cannot be reduced back to any one object that they represent.

Theory as metaphor: clinical knowledge and its communication.

This paper investigates the relationship between clinical knowledge and psychological theory and considers the implications for clinical writing. I argue that clinical knowledge is a way of understanding rather than a body of facts and compare clinical material to 'texts' that generate multiple and indeterminate meanings. Analytic theories, which represent the crystallization of ways of understanding clinical phenomena, have an inherently metaphorical 'as if' quality since they are derived from and adapted to the clinical process of making meaning by representing psychic states in symbolic form.

On being, knowing and having a self.

This paper(1) takes the distinction between being conscious ('core consciousness') and knowing that one is conscious (self-reflexive consciousness) as a starting point for differentiating between three different aspects of the self: 1) the overall process of psychosomatic being which we share with all living creatures and which expresses itself through action (self as totality), 2) the conscious awareness of knowing the self that is a peculiarly human phenomenon consequent on the development of symbolic imagination (sense of self including numinous experiences of the self) and 3) having a self (or soul) as an essential attribute of being human that can only be achieved through being endowed with a self in the mind of others (self-identity leading to the self as the centre of the personality). Some clinical implications of these distinctions are considered including the role of interpretation as fostering integration through the provision of alternative self-images, the loss of self-reflexive consciousness in states of overwhelming affect and the attack on the spontaneous psychosomatic being of the self in states of self-hatred and self-division.