Notes

Make sure you remember Commotio Cordis.
Both parents and children rated the treatment as highly satisfactory. ARFID symptom severity and impairment as well as family accommodation were significantly reduced from pre- to posttreatment. Increases in food-related flexibility are described.

Findings provide preliminary evidence that SPACE-ARFID, a parent-based treatment that focuses on parental responses to the ARFID symptoms is feasible, acceptable, and satisfactory and produces improvement in clinical outcomes.
Findings provide preliminary evidence that SPACE-ARFID, a parent-based treatment that focuses on parental responses to the ARFID symptoms is feasible, acceptable, and satisfactory and produces improvement in clinical outcomes.This paper considers the topic of the 'good' within the literature and in clinical work. Milder forms of the good which arise on the personal level generate defences against personal vulnerability. More powerful forms of the good, which the author calls the 'truly good', arise on an archetypal level and overwhelm the ego, generating fear, even terror. The 'truly good' invokes defences against the dissolution of an intact sense of self. In both mild and intense forms, the good will arise in every analysis, will challenge boundaries of both client and analyst, and touch the core of the analytic relationship. It demands acknowledgement. Within these two categories, the author identifies five forms of the good that may arise in containable and uncontainable intensities beauty, intimacy, becoming, love, and encounters with the divine. Exploring encounters with the good in its various forms expands the range of tolerable human experience - one of the fundamental goals of analysis. Living the good, or at times suffering the truly good, furthers individuation as it enlarges access to experiences of profound meaning, including the divine or the numinous.Goodwyn's (2020) paper 'Archetypes and the "Impoverished Genome" argument updates from evolutionary genetics' continues the ongoing discussion forged in this Journal to do with the bio-genetic, socio-cultural and environmental underpinnings to archetypal experience. Goodwyn's central focus considers the way in which the genome and environment both contribute causally to the development of the collective unconscious across the lifespan, arguing that others in the debate have minimized the genome's contribution. This paper contrasts the research evidence Goodwyn outlines with contemporary gene-environment coaction research within the psychological domain, concluding that the issue may be more one of emphasis by showing that both genome and environment are important in the activation of archetypal imagery. This highlights that 'pre-formationism' (as some kind of automatic archetypal read-out mechanism) and the idea of 'autochthonous revival' of archetypes are suspect concepts, and this needs to be taken into account in clinical work. Furthermore, the central issue as to which is causally more significant in generating archetypal imagery, the genome or the environment, will be examined. Selleckchem Spautin-1 Illustrative examples of the importance of environmental input in activating archetypal imagery are presented from Jung's own life experience, alongside a contemporary case, as well as with an historical case of Jung's.The archetypal images of separation and dissociation are very present in Jung's model of individuation, and Jung proposed a dynamic relationship between conscious and unconscious parts of the psyche of analyst and analysand. In addition, numerous contemporary authors emphasize the multiplicity of the self and the emergence of the field created by both participants, allowing for symbolization and transformation. I describe here my attempts to reach the encapsulated psychic split of a client. Defeated in my search for any conscious, developed self-state that could readily match his, I had to nurture the field of our relationship, where a child was imprisoned and allow space for daydreaming. The field ultimately supported the emergence of a primitive part of me matching his, which he required to safely mirror his experience. In staying and dreaming within this field of longing, we reconstructed his initial trauma. The defeat of my ego and the response to the multiplicity of Mark's states through the sustained reverie of holding a child, a single archetypal image, stirred the good mother in me, forged a container for non-rational, affective somatic psychic splits, and initiated psychic changes.This paper examines the question of why the pattern of narcissistic object-relating (collusion) develops early in life and how it may impact the lifelong process of individuation. Narcissistic adult couple relationships are one of the arenas in which unresolved aspects of the past, alive in the present, are unconsciously brought and endlessly repeated with intensity. Adult relationships are often formed in the hope that both partners will wipe out their old wounds. However, despite apparent differences in overt social functioning, people unconsciously tend to select partners who are at the same basic level of personality differentiation, but who have opposite patterns of defensive organization. Primitive defences and projections, which are played out by the narcissistic couple, become a substitute for true identity. They can rigidify or disrupt the ego-Self axis rendering it inflexible. These dynamics inhibit the ability of the ego to gain access to the unconscious, and the Self to get access to the ego, disrupting the possibility of emergence of a dialogical relationship. This process creates obstacles to growth and individuation, which leads this author to suggest the notion of 'impeded individuation' in narcissism.This article describes the growth and development of Daniel as a master Biblical dream interpreter. In his clinical use of dreams, he is compared to a contemporary Jungian analyst who faces difficult clinical dilemmas such as interpreting a dream that is forgotten, understanding the difference between a 'big dream' and a personal dream, as well as the situation when a dream is interpreted within a dream. Daniel's technique is compared to traditional Jewish dream rituals. Although the Book of Daniel is usually considered as a series of disconnected episodes, the author argues that the sequence of chapters reveals the process of Daniel's individuation as described by Neumann's concept of centroversion.
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