- the historical-epistemological area, concerning the relationship between analytical psychology and psychiatry, philosophy and the history of ideas;
- the archetypal area, with reference to anthropology, mythology and the various forms of religious experience;
- the institutional-clinical area, concerning individual and group intervention, psychopathology, institutional psychotherapy, active imagination and sand play therapy techniques.

Studi Junghiani is published by Franco Angeli Editor.

Director: Concetto Gullotta

Editorial Board: Maria Cristina Barducci, Elena Caramazza, Vincenzo Caretti, Grazia Cerbo, Cecilia Codignola, Maria Montini, Gianni Nagliero, Rita Patania, Liberiana Pavone, Clementina Pavoni, Adriano Pignatelli, Anna Maria Sassone, Filippo Strumia.

Editorial Secretariat: Paola Cascino






Traduzione dall'italiano di Paola Cascino

Dreams: the Other Voice of Consciousness

Editorial

The Association: Themes and Developments, Concetto Gullotta

Articles

Jung: Dreams in Theory and Clinical Practice, Lidia Procesi
The Space of Imagination and the Space of the Dream. Die andere Schauplatz, Salomon Resnik
The Genesis of the Dream, Maria Paola Ingo
Shamanism and Psychotherapy. Carlos Castaneda's Dream and the Dream in Analysis, Sandro Candreva
Jouvet's Genetic Coding and Oneiric Activity in Jung. A Working Hypothesis, Angiola Iapoce.

Open Pages

The author explains his way of being an oneiromant-psychoanalyst who doesn't forget the importance of transference. In the clinical example he tries to develop some of the patient's unconscious intuitions which, in an empathetic atmosphere, can reach the analyst's imagination. The attention is focussed on the dramatisation of the dream in transference, a scene which refers back to another scene, the one of the dream. In the transference space the infantile Ego of the patient wakes up creatively together with that of the analyst, that is to say the adult who hasn't forgotten how to play with time. "Aion, Time", Eraclito says, "is a child who plays dice".

Dream activity can be analysed only by means of narration, that is by language. This results in a form of contamination between the logic of consciousness and that of the unconscious which can be defined as symmetric logic. The multisemantic contents of dream derive from memory and constitute the stuff that the unconscious uses to build up its oneiric world. Two dream theories are compared: Freud's theory, where dreams spring from the emergence of repressed contents and Jung's, where the dream is considered the expression of psychic energy provided with a potential, orientating power.

The main features of the Mexican esoteric tradition which Castaneda, heir to don Juan's teaching, has been spreading among Western readers for thirty years, are outlined. His thought system, with the aims its proposes and the techniques it uses to realise them, is discussed. The "body" occupies a central position both in the "art of the ambush" and in the "art of dreaming". A comparison is attempted between these techniques and those of the main analytical and psychotherapeutic traditions, to show the echo and the provocation that Castaneda's shamanism signifies for psychotherapy. This re-evaluation of Castaneda sees him historically as one of the most representative authors of a generation, correcting the misunderstanding of his message and restoring the relevance of his psychic research against the present-day backdrop of conservative "scientism".

Dream activity is analysed both from the point of view of the most recent neurophysiological theories and from the perspective of depth psychology. The neurophysiologist Jouvet studies dreams during the REM phase, hypothesizing that dreams have a programmed genetic function which aids in psychological individuation. In the relationship between brain states and mind states, Freud made an initial distinction between the nervous system and consciousness, but this distinction remained entangled in later developments of his theory and created a basic ambiguity about the function of the dream. Jung intended the psyche mainly as experience and treated dreaming as a more complex phenomenon, the cornerstone of the individuation process. The author compares Jouvet's hypothesis on dreams as preservers of psychological inheritability with the Jungian theory of dreams as representatives of individual inborn potentialities.

The historical roots of depth psychotherapy are analysed with special attention to their methodology and specific features. Three images are presented, whose peculiar traits can be detected in actual psychotherapeutic practice: the Physician-Hea-ler, the Philosopher-Scientist and the Priest-Hierophant. Medical legacy consists mainly in the healing attitude through a specific treatment for each patient. The main goal of the philosophical approach is to achieve knowledge by a dialogical process that goes back to Socratic Maieutic. The Priest-Hierophant function expresses itself in the mediation with a transpersonal dimension accessible by revelation. These images, physician, philosopher and priest, are often costellated in the course of depth psychotherapy and they frequently appear as archetypal images corresponding to different phases of therapy. From the initial request for treatment, the patient discovers the need for a deeper investigation and the pleasure of a dialogic confrontation. In a further stage the archetypal psyche emerges with numinous images that usually come together with the peculiar experience of theophany. Some professional dangers of daily psychotherapeutic practice are discussed together with its special privileges and unique responsibilities. Depth psychotherapy is both a science and an art that requires the involvement of the entire personality. It is here considered as a "vocation".

From the time of his very first writings Jung maintained that scientific research should be guided by a deep ethical involvement based on a relationship with the numinous. Marie-Louise von Franz shows how the feeling function, by protecting man from mass psychology, transforms a moral code into a real ethical sense and makes the connection to transcendence personal and intimate.