This article explores the concept of gender expansiveness. This term refers to a person's self-identifying as gender fluid, genderqueer, transgender, non-binary, gender diverse, or gender nonconforming. Young people, including older children and adolescents, increasingly are experimenting with crossing gender lines. This trend can be understood as a sociocultural process for humanizing more terrifying archetypal forms of gender diversity. Using Henderson's (1988) concept of the cultural unconscious, the author posits that current social developments among youth are attempting to bring gender expansiveness more into collective consciousness. This issue has occasioned a strong counterreaction with panicked appeals to upholding traditional gender norms and needing restrictions on gender-affirming care. Examples from myth, literature and clinical practice help to contextualize the intense emotions aroused by gender diversity. A case example shows how gender fantasies are worked through within an empathic analytic relationship. The author makes an appeal for updating and humanizing older psychological theories that have relied heavily on splits, polarities, and oppositions, all of which are more characteristic of a 20 century way of thinking about the psyche. A potential approach to incorporate gender expansiveness is through a model of the psyche as a mosaic.

The realization of the Self, although the absolute basis of Jungian psychology, has internal inconsistencies, is difficult to understand, and offers a promise of realization that cannot be fulfilled. This has weakened it, and its existence is now one of speculation. If this is the case, what is to be done with it in the consulting room? How should it be introduced and accounted for, if at all? This paper suggests some alternatives but concludes that the myth of the Self has gravitas in other established traditions, and it is those that offer a more coherent framework for the emergence of the Self.

Each collective trauma holds its own particularities and forms of horror. When the violence is exerted by the government responsible for the care of the population it is termed state terrorism. The traumatic experience and its subsequent negation create a profound dissociation between two narratives: the explicit, which conceals the true facts, and the implicit, which remains unconscious and unbridgeable. In the gap between the two, life becomes suspended. From a Jungian perspective, this can be understood as the interruption of the process of translation and integration (terms that I will explore in some depth) from implicit sensory phenomena to an explicit representational narrative. This profoundly affects the development of the ego-self axis. In turn, it creates a special challenge for analytic technique that calls for new ways of listening to, and meeting the patient in, that non-verbal, unrepresented territory. Drawing upon clinical material, an embodied perspective of Jungian clinical work is offered to show how the inclusion of the body of patient and analyst enables access to the non-represented, though implicitly encoded, traumatic affective memories stored in the somatic unconscious.

The symbolic nature of taboo is examined as a container that differentiates developmental stages between the social values order/disorder through a ritual, liminal process of separating order as clean/blessed/safety and disorder as polluted/disassociated/risky. Unconscious/conscious taboos embody that perilous journey across margins in rites of passage and their emotional value and intensity in the form of symptomology varies cross-culturally. Two clinical cases are presented to illustrate the influence of taboo on obsessive compulsions and anorexia nervosa. Particular attention is given as to whether dirt as disorder/rubbish can be recycled at the margins between safety and risk and value redistributed to the intrapsychic and psychosocial anomalous bits and pieces that are discarded as rubbish.

One of Jung's most significant contributions concerns the mysterious, inexplicable and always out-of-reach nature of the self. In this paper, I will focus on the borders of the self and their nature, location and dynamics of maintenance and change in geographically, historically, and culturally situated subjects. Reflecting on the refugee experience, I intend to gain more insights into our psychic functioning and the dynamics of the self in relation to itself, the other and groups. The experiences of some refugees, marked bysignificant trauma and migration, shed light on how the boundaries of the self are frequently contested and perpetually negotiated with others, and how our subjectivity is shaped by ongoing dynamics of occupation, dispute and/or negotiation, conducted at various levels of our social and individual existence. My argument is that these processes occur at a specific site: the boundaries of the self, involving intrapsychic, interpersonal and group psychological dynamics, with reverberations in the socio-political and cultural spheres, and reciprocal influences between all these levels. This paper aims to concentrate on the shifts in these boundaries, illustrated through clinical vignettes.

In this lecture, I wish to speak about the faithless analyst. This is an analyst without fixed religious notions, without specific preferences with regard to religious faith and practice, without religious commitments or attachments of the kind that would influence the course of the analysis. Is this possible? Analysts like everyone else grow up in specific cultures that are deeply entangled with religious traditions. Can analysts shed this formation when they enter the consulting room? Should they? Values come with religious faith and practice. Should the analyst shed such religiously based values for the sake of absolute neutrality? I want to think about such faithlessness as an impossible ideal for analytical practice and how to work with failures to remain faithless in the presence of different faiths or the absence of faith among patients.

Traditional psychoanalytic approaches view excessive parental, social or relational involvement in human development as an opportunity for linking complex gender and identity experiences. The analyst's unconscious bias might present them with an opportunity for interpretation that might resemble something akin to conversion therapy. All of which leaves the patient feeling alienated thereby confirming their exiled Self. Early relational trauma affects every gender and sexual identity. In turn each traumatic situation, from inappropriate interference to traumatic abuse, affects how an individual forms and experiences relationships. Gender and sexual identity are fluid agencies of the Self within all human development. For people who are non-normative when it comes to their gender, identity or sexuality, evidence of early relational trauma should not unthinkingly be treated alongside mental health struggles. This clinical paper explores the once-weekly analytic work with a young trans man who was exiled and lived in a dysregulated state of mind from his early relational trauma. This paper uses images from the artist Louise Bourgeois to explore the early development of projective identification and to propose that this becomes a way of exiling unwanted feelings into the Other with the hope of finding a place of belonging as if through a psychic umbilical.

The division of the races, created for the economic and political purposes of justifying slavery and colonialism, is a deep, entrenched, social structure which creates and promotes white privilege and is one within which we all live. No one can be free from it. This presentation is rooted in the assumption that the problem of racism today is a problem of whiteness and that it is an examination of this construct, therefore, which needs to be central to seeking a solution to this destructive dynamic. The work required of whiteness and the letting go of privilege is essential if we are to dismantle the system of racism that is so embedded within our society. I argue this is no altruistic endeavour but that, whilst clearly doing untold harm to people of colour, such a system also limits and distorts the development and individuation of white individuals and the society in which we are citizens.

In 1928, the American Anthropological Association declared that "Anthropology provided no scientific basis for discrimination against any people on the ground of racial inferiority, religious affiliation, or linguistic heritage" (Guthrie, 1976/1998/2004, p. 30). In 1945, Jung denounced race theory as a pseudo-science. In 1950, UNESCO released its statement denouncing race. Long discredited as scientifically invalid, the race concept still holds uncanny value and significance for Americans and Europeans. In effect, the concept seems to be mysteriously linked to the limited accessibility and the limited economic support that is allotted to people of colour, internationally. This paper will explore the global implications of Jung's expressed attitude towards people of colour prior to 1945, which I identify as an attitude of white supremacy, an attitude that stands in direct contrast to the analytical ethos, as expressed by the International Association for Analytical Psychology (IAAP). This attitude may promote the continuance of racialized beliefs and behaviours within the planning and provision of care to individuals in need of medical and mental health services. It is requested that a written acknowledgment of harm be added to the works of C. G. Jung.

The author presents a long analysis of a patient, Giulia, whose obstinate will to achieve evokes the workings of alchemical sulphur at its fieriest and a dread of its coniunctio with alchemical salt. Jung's description of these symbols in Mysterium Coniunctionis offers a useful imaginal perspective to clinical work in the area of compulsion and its possible transformations. Right from the start, the analytic relationship appeared to be mirrored and affected by this alchemical perspective. However, it was only after much time, uncertainty and emotional endurance that a fuller psychological experience of sulphur and salt could be accessed, allowing the analysis to take a more imaginative and mercurial turn. In the course of his work with Giulia the author has witnessed and experienced a range of intense affects-the many colours that the combustion of sulphur can generate-whether on the verge of unstoppable creation or ruthless destruction, often of archetypal intensity. This experience has been lived through and has undergone a transformative relation with salt, which until then had lived a dissociated existence in the fixed trauma of the compulsion and in a nocturnal underworld of tears.

In 1960, Jung lamented psychology's limited impact on global fate. Although Fordham tried to reassure him that Jungians were promoting his work, Jung was looking from the other end of the telescope, seeing the need to rescue humanity from its one-sidedness that would ultimately lead to nuclear conflict. Astronomical evidence, such as the Fermi paradox, echoes Jung's concerns about likely self-destruction. Rather than promoting Jungian ideas to interested groups, the imperative lies in identifying crucial messages for global survival and engaging the public in them. Science provides some useful lessons because its concerted efforts over centuries led to the gradual integration of scientific thinking into the public psyche. These lessons suggest that, to cross the border from the Jungian to wider public domain, compromises are necessary, such as simplifying messages and making engagement enchanting and practical. Analytical psychology's task goes beyond one individual, group, or even generation, and a debate is needed to begin to form a consensus on the way ahead. Some initial suggestions are made for adopting terminology the public can relate to, focusing on the transcendent function as the main vehicle to overcome one-sidedness and conflict, and using figures like Nelson Mandela to demonstrate practical application.

All contemporary psychotherapies agree that (failing) emotion regulation is central to psychological disorders and that psychotherapy is about improving emotion regulation. In his research on the "emotion-laden" complex Jung put an emphasis on the role of failing emotion regulation in contributing to psychological disorders as well as to change in the process of psychotherapy, but he left this field of research and took a very different direction in favour of his archetype concept. Psychodynamic approaches generally argue that changes in emotion regulation are accomplished through corrective emotional experiences in the therapeutic relationship. Insights from affective neurosciences and attachment research have had a major influence on how the therapeutic relationship is constructed in contemporary psychodynamic approaches. There is a lack of similar developments in analytical psychology, which leads to substantial differences between the models of Jungian psychotherapy in contrast to other contemporary psychodynamic approaches. The implications of these differences for the practice of psychotherapy and especially the role of the therapeutic relationship are pointed out.

C. G. Jung wrote very little about psychedelic drugs and he took a sceptical view of them. However, he was sufficiently impressed by Aldous Huxley's 1954 account of taking mescaline, The Doors of Perception, to invite Huxley to visit him in Switzerland. Huxley declined Jung's invitation but Huxley's collaborator Humphry Osmond met Jung instead. This paper documents Jung's contact with the British pioneers of psychedelics research and presents the scant material illuminating his views about these drugs. It also determines the efforts of British psychiatrist Ronald Sandison, who was the first to develop an "explicitly Jungian approach" to psychedelic-assisted psychotherapy (Hill, 2013), and it highlights a connection between Sandison's initiative and the Society of Analytical Psychology (SAP) through the involvement of two SAP members: Margot Cutner, Sandison's colleague, and Michael Fordham, who supervised a trainee working with one of Sandison's former patients. Despite Jung's objections to the use of psychedelics, Sandison and Cutner developed ground-breaking protocols during the 1950s and they were among the first to document the phenomenon of "spiritual rebirth symbolized in the birth experience known to many LSD therapists" (Sandison, 2001). In two companion papers, I consider Jung's treatment of the rebirth motif in his commentary on The Tibetan Book of the Dead, which later became a central text in the psychedelic movement, and I chart the evolution in psychedelics research from an association with schizophrenia during the 1950s to the mystical paradigms of the 1960s and beyond.

Alcoholics Anonymous (AA) is an established resource for people suffering from alcohol use disorder (AUD). However, Bill Wilson, the co-founder of AA, in his second letter to Jung referred to its low success rate. One evidence-based alternative, dating back to the 1950s, is the clinical use of lysergic acid diethylamide (LSD) for treating AUD. Bill Wilson was a strong advocate of using LSD as a preparation for alcoholics who had difficulty grasping the spiritual aspect of the 12-step programme. Bill Wilson wrote a "secret" four-page letter to Carl Jung detailing his own use of LSD and the success two psychiatrists in Canada had in treating alcoholics and asked for his advice on using LSD to help alcoholics. Aniela Jaffé, a Jungian analyst and co-worker of Jung, replied to Wilson on May 29, 1961, "… as soon as Dr. Jung feels better and has enough strength to begin again his mail, I will show it to him." Jung died a week later. This article quotes Jung's previous hostile opinions on psychedelics and asks: Just as Jung overcame his negative views on groups when giving "complete instructions" on extending the 12-step programme of AA to "general neurotics", might he similarly have changed his mind when he saw the documented success of using LSD with recalcitrant alcoholics?

Jan Wiener is a Society of Analytical Psychology (SAP) trained Jungian analyst and Journal of Analytical Psychology Board member, highly esteemed in Jungian and psychoanalytic circles for her work as a practitioner, teacher, supervisor and writer as well as for her well-honed leadership skills, notably as a member of the executive committee and as a vice-president of the International Association for Analytical Psychology (IAAP), the international organizing body for Jungian analysts worldwide. Jan has made remarkable contributions to the personal and professional development of Jungians not only in the UK but also for those involved in the IAAP Developing Groups programme where she has been a pioneer, providing cross-cultural outreach to those seeking training in Russia, Taiwan, Serbia, Ukraine and Denmark. Success in Jan's many-faceted and full life has been facilitated by a natural authenticity, good sense of humour, hearty laugh and a welcoming attitude; these attributes have significantly aided in bridge-building and opening space for creative interactions within and between individuals and groups. Her development was influenced by a history of parents who fled from Vienna and Berlin to London, escaping persecution by the pre-war Nazi regime. Jan's aunt lived in close proximity and was a child analyst who worked closely with Anna Freud. As a young woman, Jan swam the English Channel and she has always been a sports lover, especially tennis. Her many talents extend to music and she is a trained opera singer who has recently been involved in an affordable educational programme in Cratoule, France, that fosters the expanding growth of amateurs who have the opportunity to learn from more established, experienced attendees. Jan has performed as a singer in addition to presenting her analytic work globally. She has many publications that centre around clinical practice, her forte. Well-known by those who have been in relationship with Jan personally and professionally is her exceptional capacity for presence in the moment while holding the long-view; this capacity as well as an inclusive attitude, perhaps born in part from family history, along with a keen intelligence, intuition and native talent, have led to a life-long commitment to service and generative partnerships that continue to bear fruit amongst those touched by her kind and generous soul.