In this duet of two voices honoring Jeremy Safran\'s legacy, the authors celebrate some points of resonance between Sándor Ferenczi\'s groundbreaking relational interventions and Safran\'s approach to the therapeutic relationship as the heart of healing. Karen Starr first highlights Ferenczi\'s now well-known creative experimentation with technique and his emphasis on and care for the relational dimension of psychoanalytic treatment. Jill Bresler then links Safran\'s career-long dedication to the therapeutic alliance to Starr\'s introductory remarks, honoring Safran and Ferenczi\'s shared dedication to expanding options in clinical practice through focus on the relationship. Recalling Safran\'s naming Ferenczi as a key figure in psychotherapy integration\'s origin story, Bresler reflects on her own learning from Safran\'s groundbreaking transtheoretical research into the mutative aspects of psychotherapy and his translating a psychoanalytic focus on the therapeutic relationship to CBT researchers and practitioners.

The following is a meditative reflection on an anecdote from Jeremy Safran\'s Psychoanalysis and Buddhism. Moving through Safran\'s description of an important moment in his development as a student of Buddhism, the author weaves images, practices, and ways of being and feeling into an homage to Safran\'s legacy integrating psychoanalytic and Buddhist praxis and epistemology.

Code biology reveals a great many codes beyond the genetic code as integral to biological functioning. Recent scholars have linked the growing field of code biology to analytical psychology, confirming that the encoded information inherited by the human organism is indeed massive and capable of great sophistication. In this discussion, I will expand on this project by showing how developments in embodied cognition reveal a code that links the world of universal emotional responses to common experiences to the world of embodied visuospatial narratives--i.e., the \"archetypes\" of analytical psychology. Viewed in this manner, archetypes become spontaneous symbolic narratives that symbolize universal emotional responses to typical human environments. Such symbolic narratives aim toward adaptation, and use a universal code that maps such situations to visuospatial narratives, with the adaptor being the human body itself.

Psychoanalysis involves studying how people maintain not knowing what they \"know.\" As a result, how psychoanalytic psychotherapists orient toward what their patients may be experiencing but cannot say is at the core of psychoanalytic praxis. Jeremy Safran\'s unique psychoanalytic sensibilities were a model for how to yield to feeling states and relational dynamics that are at the heart of therapeutic action, but which all too frequently get bypassed. This brief recollection highlights how Safran\'s commitment to open inquiry and mutuality-not just with his patients but also with his students-continues to impact the field.

From the perspective of a poet and first-year psychoanalytic training candidate, this paper develops Jeremy Safran\'s ideas about the dialectic between psychoanalysis and Buddhism by drawing an analogy between their processes and those of a poetry practice to define an alternative to pathological dissociation under capitalist systems of value. The paper details the writer\'s experience of working a day job in an office and the pathological dissociation which she subsequently attempts to overcome and critique through writing poetry. Various poems written at work are shared and analyzed as evidence. Drawing from Safran\'s edited volume, Psychoanalysis and Buddhism, the author then identifies aspects of Zen Buddhist meditation practice and the psychoanalytic process that focus on connecting with reality, however conflicted, as opposed to escaping it. This paper was written under the mentorship of the psychoanalyst and Zen teacher Barry Magid.

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Jung stated that active imagination is a fundamental component of the second phase of an analysis that can continue even outside the analytic setting. Since it can be conveyed through various expressive techniques, such as writing, drawing, and painting, it is possible to argue that all forms of psychotherapy based on art (e.g., poetry, dance, and theater) originate from Jung\'s contribution about active imagination. This paper focuses on Sandplay Therapy as one of the forms of expression rooted in active imagination. Apart from some critical differences between the two analytic processes (e.g., active imagination is usually prompted in the last phase of the analysis, while Sandplay Therapy might be used since the first sessions), there are several convergences. Among the principal analogies, consciousness lends its expressive means to the unconscious, which decides what to depict. Also, the resulting image is determined from both the consciousness and the unconscious and is related to the person\'s conscious situation. Finally, I suggest that Sandplay Therapy-aside from contributing to the subsequent development of active imagination itself (as suggested by Dr. Carducci)-might also be used to practice active imagination in a \"facilitated\" and protected setting. It would help let the unconscious come up while creating the image in the sandtray, and it fosters the confrontation between the unconscious and the consciousness through the contemplation of the image in the sandtray.

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Wilfred Bion\'s contributions to psychoanalysis are numerous: his early work on the psychology of groups that grew out of his experiences in the first World War; theories and work on the treatment of psychosis with Melanie Klein and later psychoanalysis with her; and the beginning of his own theoretical and clinical ideas, which nurtured analytic thinking and treatment approaches beginning in the mid-1960\'s followed by his relocation to the United States (1967). Bion\'s thinking can be deceptively simple, such as his statement that his third book, Transformations (1965), considered by many as exceptionally dense, is about \"the communication of both patient and analyst about an emotional experience\" (p. 29).

Rene Kaës (2007), an influential French psychoanalyst relatively unknown to English-speaking readers, extends the field of psychoanalytic investigation and practice to groups. Building on Klein, Anzeiu, Bion, and Lacan, Kaës presents a dual-axes theory in which early oedipal and sibling complexes structure unconscious dynamics of internal groups. According to Kaës, analytic group psychotherapy provides access to the phantasies, affects, and action tendencies contained within internal groups that would be otherwise inaccessible. While a few reference articles have appeared in the English literature, Kaës\' bold assertions, core concepts, and praxis have not been subject to critical evaluation. I introduce Kaës\' main ideas, demonstrate their influence on my group work, and by comparing two case examples, from his practice and mine, articulate our differences, some of which arise from different conceptions of and approaches to intersubjectivity. The discussion continues in the final section which briefly considers the nature of psychoanalytic learning and how we may employ the therapeutic group to reach this goal.