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  • Psychology of Religion x

Jane Bacon

placing processes of the spontaneous unconscious centre stage – literally rather than metaphorically. The authors tell their stories, each with their unique voice and theoretical approach – from the history, theory and practice of psychodrama (Elefthery, Barz, Scategni) to the personal and theoretical

Gottfried Heuer

possibilities (if not actually urgent necessities) vital for future survival. Bernstein is echoing the shamanic voice of: ‘I am he who puts together, he who speaks […] I am he who looks for the spirit of the day […] I am he who cures’ (in Halifax, 1979 , p. 3). Jung's own attitude, in this respect, is

Mark Douglas Winborn

, tone of voice, and imagery utilized. I will also explore how aesthetic experience colors the emergence of other analytic factors, such as affect, meaning, and theoretical congruence – factors to which the analytic practitioner is often more attuned. The focus here is not on what analytic theory has to

Margaret Heraghty

wholly accessible to not only a broad range of professionals, but also to service users and their carers, whether they have any prior knowledge of analytical psychology or not. The service users’ experience is at the heart of this book, giving them a real and powerful voice. The psychological theories

Jason Butler

deconstruct unconscious identifications with oppressive ideologies which reinforce the structures of power that perpetuate tremendous suffering in service of capital gain and further accrual of power. This paper elaborates the claim voiced by many (Hillman, 1992 ; Lorde, 1984 ; Romanyshyn, 2002 ; Watkins

Nuala Flynn

us and in and out of everything that lives: Imagine, if you can, inhabiting a body in which you feel as if your thoughts arise near to your heart and not in your head. … Perhaps if you wish to voice your thoughts you breathe out and allow your thoughts to escape from your lips in the form of words

Randy Fertel

binaries – good/evil – that leads to individuation and to health, to richer life. For Hillman and Shamdasani ( 2013 ), The Red Book is Jung’s ‘Lament of the Dead’, not for but of : it gives voice to the dead. Achilles and Odysseus in person are not among them in the Red Book . Nor is Mētis, who

Susan Rowland

expression, as the diversely voiced in The Red Book : from prophetic to banal, humble to ironic. Indeed, the unusual range of expression – including images of blood and terror – means that The Red Book 's pursuit of beauty ‘is not pretty', in Bishop's engaging understatement (Bishop, 2013, p. 24). By

Gottfried M. Heuer

.), ‘illustrating the breadth and depth of Klages’s thought’ (xx). In his preface, Bishop quotes important voices that have commented on Klages’s philosophy, from Hermann Hesse, Löwith, former student of Heidegger, Max Scheler, Walter Benjamin, the Austrian graphic artist and writer Alfred Kubin, to Ezra Pound, the

Josephine Evetts-Secker

numinous in all its incursions and revelations in the human psyche. We might see this as the quality owned by Einstein in a letter to Born, when he wrote: ‘Quantum mechanics is certainly imposing. But an inner voice tells me that it is not yet the real thing. Quantum theory says a lot, but it does not