Abstract The individual psyche in Israel is under tremendous pressure to merge with a collective field of attitudes and self‐perceptions stemming from archetypal enmity, victimhood and denial of the collective’s implication in war atrocities. This dense field of denial, obfuscation, projection and self‐justification makes it enormously difficult for individual Israelis to face their moral injury and implication in the moral transgressions involved in the occupation, subjugation and killing of Palestinians. A clinical case showcases the unique role that the Imaginal plays in approaching such reckoning. Through working with literary figures, a sand tray scene and a dream series, a former Israeli soldier comes into increasing conscious contact with his own moral implication and the ways it got entangled with lifelong, pervasive unconscious guilt. The author also considers how her own political and cultural positioning, intersecting with her patient’s, impact the analytic field. This process echoes and amplifies Jung’s call for individuals to engage in self‐reflection and personal change as a way to contribute to ethical and moral reckoning on the part of the collective.
Abstract The House‐Tree‐Person Test is a projective drawing test widely used among children. However, due to an analysis manual that is both rigid and vague, the analyses are often not in‐depth enough. I have found that psychoanalytic theory, especially Jung's introduction of cultural and collective elements, can benefit analysis of the House‐Tree‐Person drawings. By combining the House‐Tree‐Person manual with two published approaches to analyzing drawings guided by Jungian theory, and after observing three Jungian analysts’ analyses in practice, I here propose a new approach to analyzing House‐Tree‐Person drawings in the light of analytical psychology. The positive effects of this new approach are demonstrated through the example of a migrant child in China.
Abstract This paper is grounded in the 1956 meeting between Carl Gustav Jung and the music therapist Margaret Tilly, as documented in William McGuire’s C. G. Jung Speaking: Interviews and Encounters (1977). It draws on both published and archival primary sources related to Tilly, examining them with particular attention to treatment style, methodological approaches, and historical case material, as well as their correspondence with Jung’s psychological framework. Through a systematic analysis of Tilly’s therapeutic principles and her musical applications in clinical settings, this paper aims to identify early Jungian approaches in music therapy to contribute to the theoretical foundation for the subsequent development of protocols in Jungian music psychotherapy. The findings illuminate important aspects of personality types, transformative symbols, and psychological transformation processes as manifested in Tilly’s music therapy practices.
Abstract This article examines the psychoanalytic implications of the destruction of Gaza through a qualitative, interpretive longitudinal analysis of the analytic work with a young Palestinian physician whose family and social world were devastated by war, displacement, and exile. Drawing on clinical material across successive phases of this experience, it argues that Gaza challenges psychoanalysis not only clinically but epistemologically. Under conditions in which the material and social foundations of everyday life are systematically dismantled, trauma can no longer be understood as a bounded individual psychic event, but emerges as continuous, collective, and historically situated. The paper explores the analyst’s position as witness and the limits of analytic neutrality when psychic suffering is inseparable from structural violence. Integrating psychoanalytic theory with decolonial thought, liberation psychology, and Palestinian‐centred scholarship, it develops the notion of a colonial unconscious to describe historical structures that differentially organize recognition within psychoanalytic discourse. The clinical material suggests that testimony can disrupt inherited interpretive frameworks while transforming the analyst’s own epistemic position. The article concludes that psychoanalysis may need to extend its frame beyond the dyad, allowing historical reality, collective memory, and plural forms of witnessing to participate in the analytic field.
