This contribution considers a monthly seminar, Literature and Psychoanalysis, that has been taking place at Sofia University (Sofia, Bulgaria) since 2017. Three of the seminar\'s founders reflect on the transferences between literature and psychoanalysis, and on the ways in which literature and psychoanalysis can meaningfully converse. The exchange also touches on the fate of Freud\'s textual legacy in communist and post-communist Bulgaria.

BACKGROUND: Undernutrition is a crucial cause of morbidity and mortality among children in low- or middle-income countries (LMICs). A better understanding of maternal general healthy nutrition knowledge, as well as misbeliefs, is highly essential, especially in such settings. In the current era of infodemics, it is very strenuous for mothers to select not only the right source for maternal nutrition information but the correct information as well.
OBJECTIVE: To assess maternal healthy nutritional knowledge and nutrition-related misbeliefs and misinformation in an LMIC, and to determine the sources of such information and their assessment methods.
METHODS: This cross-sectional analytical observational study enrolled 5148 randomly selected Egyptian mothers who had one or more children less than 15 years old. The data were collected through online questionnaire forms: One was for the general nutrition knowledge assessment, and the other was for the nutritional myth score. Sources of information and ways of evaluating internet sources using the Currency, Relevance, Authority, Accuracy, and Purpose test were additionally analyzed.
RESULTS: The mean general nutrition knowledge score was 29 ± 9, with a percent score of 70.8% ± 12.1% (total score: 41). The median myth score was 9 (interquartile range: 6, 12; total score: 18). The primary sources of nutrition knowledge for the enrolled mothers were social media platforms (55%). Half of the mothers managed information for currency and authority, except for considering the author\'s contact information. More than 60% regularly checked information for accuracy and purpose. The mothers with significant nutrition knowledge checked periodically for the author\'s contact information (P = 0.012). The nutrition myth score was significantly lower among mothers who periodically checked the evidence of the information (P = 0.016). Mothers dependent on their healthcare providers as the primary source of their general nutritional knowledge were less likely to hold myths by 13% (P = 0.044). However, using social media increased the likelihood of having myths among mothers by approximately 1.2 (P = 0.001).
CONCLUSIONS: Social media platforms were found to be the primary source of maternal nutrition information in the current era of infodemics. However, healthcare providers were the only source for decreasing the incidence of maternal myths among the surveyed mothers.

BACKGROUND: Hypnotherapy continues to be a controversial practice in medicine. It is surrounded by myth and misuses that instill doubts about its legitimacy and usefulness.
OBJECTIVE: In this paper, we will distinguish pseudoscientific claims from evidence-based uses of hypnotherapy.
RESULTS: The use and acceptability of hypnotherapy has varied over history. Pseudoscientific uses, based on outdated theories that it can access the unconscious mind, have delegitimized hypnotherapy. Modern theories that hypnosis uses common social, emotional, and cognitive processes combined with evidence-based methods have re-established the use of hypnotherapy in many physical and mental health disorders and symptoms. Currently it is a widely accepted and recommended treatment for irritable bowel syndrome, with evidence building for many other applications.
CONCLUSIONS: Hypnotherapy, as a pseudoscience, can become unethical and cause distress for the patient and their families. Hypnotherapy, as an evidence-based treatment, can be used as a powerful tool to treat physical and psychological symptoms related to medical ailments.

Introduction: Breastfeeding myths are culturally ingrained misconceptions related to breastfeeding and adversely affect the breastfeeding process. The objective of this study is to develop the Breastfeeding Myths Scale. Methods: This methodological study was conducted with a total of 413 participants. In the first phase, exploratory factor analysis was employed, followed by confirmatory factor analysis in the second phase. Furthermore, a test-retest was conducted to assess the reliability of the scale scores. Results: As a result of psychometric analyses, the single-dimensional 30-item Breastfeeding Myths Scale was deemed a valid and reliable instrument. The Cronbach\'s alpha value of the scale was established at 0.91, and the test-retest reliability at 0.90. According to the results of the receiver operating characteristic analysis, the optimal cutoff point was determined to be 119.50, with a sensitivity of 86% and a specificity of 53%. Conclusions: Breastfeeding Myths Scale was deemed significant for identifying the prevalence of breastfeeding myths. Utilization of the Breastfeeding Myths Scale is recommended for future research endeavors and individual clinical assessments.

One of the most remarkable manifestations of social cohesion in large-scale entities is the belief in a shared, distinct and ancestral past. Human communities around the world take pride in their ancestral roots, commemorate their long history of shared experiences, and celebrate the distinctiveness of their historical trajectory. Why do humans put so much effort into celebrating a long-gone past? Integrating insights from evolutionary psychology, social psychology, evolutionary anthropology, political science, cultural history and political economy, we show that the cultural success of historical myths is driven by a specific adaptive challenge for humans: the need to recruit coalitional support to engage in large scale collective action and prevail in conflicts. By showcasing a long history of cooperation and shared experiences, these myths serve as super-stimuli, activating specific features of social cognition and drawing attention to cues of fitness interdependence. In this account, historical myths can spread within a population without requiring group-level selection, as long as individuals have a vested interest in their propagation and strong psychological motivations to create them. Finally, this framework explains, not only the design-features of historical myths, but also important patterns in their cross-cultural prevalence, inter-individual distribution, and particular content.

The Oedipus myth is foundational to depth psychology due to Freud\'s use of Sophocles\' play Oedipus Rex in the creation of psychoanalysis. But analytical psychology\'s engagement with the myth has been limited despite the importance Jung also places upon it. The absence of a developed Jungian response to Oedipus means the myth\'s psychologically constructive elements have been overlooked in favour of reductive Freudian interpretations. I examine whether analytical psychology can fruitfully re-engage with Oedipus by reinterpreting his story as a paternal rebirth. This is achieved by reincorporating those parts of the myth that occur before and after the period portrayed in Oedipus Rex. Such a move reintegrates Oedipus\' father, King Laius, into the story and unveils important parallels with the alchemical trope of the king\'s renewal by his son. Using Jung\'s method of amplification, Oedipus is recast as Laius\' redeemer and identified with the archetype of psychological wholeness, the Self. The contention is that such an understanding of Oedipus supports a clearer recognition of the potentially generative quality of human suffering, restoring to the myth the quality of moral instruction it possessed in antiquity.
Le mythe d\'Œdipe est fondamental pour la psychologie des profondeurs en raison de l\'utilisation faite par Freud de la pièce de Sophocle, Œdipe Roi, dans la création de la psychanalyse. Mais l\'engagement de la psychologie analytique avec ce mythe a été limité malgré l\'importance que Jung lui accorde également. L\'absence d\'une réponse jungienne plus élaborée à Œdipe a pour conséquence que les éléments psychologiquement constructifs du mythe ont été négligés au profit d\'interprétations freudiennes réductrices. J\'explore la question de savoir si la psychologie analytique peut renouer avec succès avec Œdipe en réinterprétant son histoire comme une renaissance paternelle. Ceci est réalisé en réincorporant les parties du mythe qui se produisent avant et après la période décrite dans Œdipe Roi. Un tel geste réintègre le père d\'Œdipe, le roi Laïos, dans l\'histoire et dévoile des parallèles importants avec l’image alchimique du renouvellement du roi par son fils. En utilisant la méthode d\'amplification de Jung, Œdipe est redéfini comme le rédempteur de Laïos et identifié à l\'archétype de la plénitude psychologique, le Soi. Une telle compréhension d\'Œdipe soutient une reconnaissance plus claire de la qualité potentiellement génératrice de la souffrance humaine, rétablissant dans le mythe la qualité d\'instruction morale qu\'il possédait dans l\'Antiquité.
Der Ödipus-Mythos ist von grundlegender Bedeutung für die Tiefenpsychologie durch Freuds Heranziehung von Sophokles’ Theaterstück Ödipus Rex bei der Entwicklung der Psychoanalyse. Aber die Auseinandersetzung der Analytischen Psychologie mit dem Mythos war trotz der Bedeutung, die auch Jung ihm beimißt, begrenzt. Das Fehlen einer ausgeprägten Jungianischen Antwort auf Ödipus bedeutet, daß die psychologisch konstruktiven Elemente des Mythos zugunsten reduktiver Freudscher Interpretationen übersehen wurden. Ich untersuche, ob sich die Analytische Psychologie erneut fruchtbringend mit Ödipus auseinandersetzen kann, indem sie seine Geschichte als väterliche Wiedergeburt neu interpretiert. Dies wird durch die Wiedereinbeziehung jener Teile des Mythos erreicht, die vor und nach der in Ödipus Rex dargestellten Zeit auftreten. Ein solcher Schritt reintegriert Ödipus’ Vater, König Laios, in die Geschichte und enthüllt wichtige Parallelen zum alchemistischen Bild der Erneuerung des Königs durch seinen Sohn. Mit Hilfe von Jungs Methode der Amplifikation wird Ödipus zum Erlöser von Laios umgestaltet und mit dem Archetyp der psychologischen Ganzheit, dem Selbst, identifiziert. Die Behauptung wird aufgestellt, daß ein solches Verständnis von Ödipus eine klarere Anerkennung der potentiell generativen Qualität menschlichen Leidens unterstützt und dem Mythos die Qualität moralischer Belehrung zurückgibt, die er in der Antike besaß.
Il mito di Edipo è fondamentale per la psicologia del profondo per l’uso da parte di Freud dell’opera di Sofocle Edipo Re nella creazione della psicoanalisi. Purtroppo, il coinvolgimento della psicologia analitica con il mito è stato molto limitato, nonostante l’importanza che anche Jung gli attribuisca. L’assenza di una risposta junghiana a Edipo significa che gli elementi psicologicamente costruttivi del mito sono stati trascurati a favore di interpretazioni freudiane riduttive. Esamino se la psicologia analitica possa impegnarsi in maniera fruttuosa con Edipo, tramite la reinterpretazione della sua storia come una rinascita paterna. Questo è possibile reincorporando le parti del mito che si svolgono prima e dopo il periodo ritratto in Edipo Re. Una tale mossa permette di reintegrare il padre di Edipo, re Laio, all’interno della storia e svela importanti parallelismi con il cliché alchemico del rinnovamento del re da parte del figlio. Usando il metodo dell’amplificazione di Jung, Edipo viene riformulato come il redentore di Laio e identificato con l’archetipo della totalità psicologica, il Sé. La tesi presentata è che una tale comprensione di Edipo supporti un riconoscimento più chiaro della qualità potenzialmente generativa della sofferenza umana, restituendo al mito la potenzialità di istruzione morale che possedeva nell’antichità.
Миф об Эдипе является основополагающим для глубинной психологии благодаря тому, что при создании психоанализа Фрейд обратился к пьесе Софокла “Царь Эдип”. Однако среди аналитических психологов работа с этим мифом не получила широкого отклика, несмотря на то, что Юнг также придавал ему большое значение. Недостаточное внимание к Эдипу со стороны юнгианцев означает, что психологически конструктивные элементы мифа остаются незамеченными и отданы на откуп редуктивным фрейдистским интерпретациям. Я исследую возможность для аналитической психологии с пользой для себя пересмотреть миф об Эдипе и переосмыслить его как историю о перерождении отца. Для этого следует обратиться к тем частям мифа, в которых происходят события, предшествующие и следующие за теми, что описаны в «Царе Эдипе». Такой подход позволяет вернуть в эту историю отца Эдипа, царя Лая, и обнаружить важные параллели с алхимическим тропом обновления царя благодаря сыну. Используя юнговский метод амплификации, Эдип переосмысливается как спаситель Лая и идентифицируется с архетипом психологической целостности - Самости. Утверждается, что такое понимание Эдипа способствует более четкому осознанию потенциально благотворного аспекта человеческого страдания и возвращает мифу то качество нравственного поучения, которым он обладал в античности.
El mito de Edipo es fundamental para la psicología profunda debido a que Freud utilizó la obra Edipo Rey de Sófocles en la creación del psicoanálisis. Pero el involucramiento de la psicología analítica con el mito ha sido limitado a pesar de la importancia que Jung también le otorga. La ausencia de desarrollo de una respuesta junguiana al Edipo significa que los elementos psicológicamente constructivos del mito se han pasado por alto en favor de las interpretaciones freudianas reductivas. Examino si la psicología analítica puede volver a comprometerse fructíferamente con Edipo reinterpretando su historia como un renacimiento paterno. Esto se consigue reincorporando aquellas partes del mito que ocurren antes y después del periodo retratado en Edipo Rey. Este movimiento reintegra al padre de Edipo, el rey Layo, en la historia y desvela importantes paralelismos con el tema alquímico de la renovación del rey a través de su hijo. Utilizando el método de amplificación de Jung, Edipo se convierte en el redentor de Layo y se identifica con el arquetipo de la totalidad psicológica, el Self. El argumento es que tal comprensión de Edipo apoya un reconocimiento más claro de la cualidad potencialmente generativa del sufrimiento humano, devolviendo al mito la cualidad de instrucción moral que poseía en la antigüedad.
炼金术化的俄狄浦斯:这一神话的再读 俄狄浦斯神话是深度心理学的基础, 这源于弗洛伊德在创立精神分析学时使用了索福克勒斯的戏剧《俄狄浦斯王》。尽管荣格也很重视神话, 但分析心理学对这一神话的探讨却很有限。对俄狄浦斯缺乏成熟的荣格学派的回应, 这意味着神话中心理建构的元素被忽视了, 而更多采用了弗洛伊德的还原性解释。我探讨了分析心理学能否通过将俄狄浦斯的故事重新诠释为父性的重生, 从而成效地重新理解俄狄浦斯。文章把《俄狄浦斯王》所描绘时期之前和之后部分的神话重新整合进来, 从而实现了对俄狄浦斯的重新理解。这一处理方式将俄狄浦斯的父亲拉伊俄斯国王重新纳入故事, 并揭示了其与炼金术中 “国王通过儿子获得新生 ”之间的重要类似之处。利用荣格的放大法, 俄狄浦斯被重塑为拉伊俄斯的救赎者, 并被认为是心理完整的原型 “自性 ”。本文的观点是, 对俄狄浦斯的这种理解有助于人们更清楚地认识到人类苦难的潜在生成性, 从而恢复神话在古代所具有的道德教化性质。.

In the manner of Oedipus Rex, the myth of Myrrha-a story about a daughter\'s initiation of sex with her father-promises to divulge insights about feminine development. Given parallels between these two myths, the author asks why Jung identified Electra rather than Myrrha as the feminine counterpart to Oedipus, and revisits Freud\'s and Jung\'s differing interpretations of the incest theme in personality development. To break open the metaphor of Myrrha\'s incest, the author analyzes a similar account of incest in the Old Testament story of Lot and his wife and finds that they share a theme of female bitterness related to wounding of the mother and its arresting effect on the daughter\'s maturation. The article then considers the Demeter-Persephone myth, a tale not of incest but rape in Persephone\'s initiation into womanhood. In contrast to Myrrha, Persephone\'s development unfolds with strong maternal support tempered by the opposing claims on her by the masculine. The article draws these stories together to illuminate the archetypal forces that drive feminine development as well as the human affairs that resist and complicate them. The article concludes with a case study of a client whose developmental \"stuckness\" follows the contours of the Myrrha myth.
À la manière d\'Oedipe Roi, le mythe de Myrrha, une histoire sur l\'initiation sexuelle d\'une fille avec son père promet de divulguer des éclairages concernant le développement féminin. Compte tenu des parallèles entre ces deux mythes, l\'auteur se demande pourquoi Jung a identifié Électre plutôt que Myrrha comme la contrepartie féminine d\'Œdipe. Il revisite les interprétations différentes de Freud et Jung sur le thème de l\'inceste dans le développement de la personnalité. Pour ouvrir la métaphore de l\'inceste de Myrrha, l\'auteur analyse un récit similaire d\'inceste dans l\'histoire de Lot et de sa femme dans l\'Ancien Testament et constate qu\'ils ont en commun le thème de l\'amertume féminine lié à la blessure de la mère et à son effet saisissant sur la maturation de la fille. L\'article examine ensuite le mythe de Déméter-Perséphone, qui est non pas une histoire d\'inceste mais de viol dans l\'initiation de Perséphone à la féminité. Contrairement à Myrrha, le développement de Perséphone se déroule avec un fort soutien maternel tempéré par les revendications que le masculin lui oppose. L\'article rassemble ces histoires pour éclairer les forces archétypales qui animent le développement féminin ainsi que les affaires humaines qui y résistent et les compliquent. L\'article se termine par l\'étude d\'un cas clinique dont le « blocage » développemental suit les contours du mythe de Myrrha.
In der Art von Ödipus Rex verspricht der Mythos der Myrrha, eine Geschichte über die Initiation einer Tochter in die Sexualität durch ihren Vater, Einblicke in die weibliche Entwicklung. Angesichts der Parallelen zwischen diesen beiden Mythen fragt die Autorin, warum Jung Elektra und nicht Myrrha als weibliches Gegenstück zu Ödipus identifizierte und geht auf Freuds und Jungs unterschiedliche Interpretationen des Inzestthemas in der Persönlichkeitsentwicklung ein. Um die Metapher von Myrrhas Inzest zu entschlüsseln analysiert die Verfasserin einen ähnlichen Bericht über Inzest aus der alttestamentlichen Geschichte von Lot und seiner Frau und stellt fest, daß beiden ein Thema weiblicher Bitterkeit gemeinsam ist, das mit der Verletzung der Mutter und deren hemmender Wirkung auf die Reifung der Tochter zusammenhängt. Der Artikel befaßt sich sodann mit dem Demeter-Persephone-Mythos, einer Geschichte, die nicht von Inzest, sondern von Vergewaltigung bei Persephones Initiation in die Weiblichkeit handelt. Im Gegensatz zu Myrrha vollzieht sich Persephones Entwicklung mit starker mütterlicher Unterstützung, die durch die gegengesetzten Ansprüche des Maskulinen an sie gemäßigt wird. Der Beitrag faßt diese Geschichten zusammen, um die archetypischen Kräfte zu beleuchten, die die weibliche Entwicklung vorantreiben, sowie die menschlichen Angelegenheiten, die sich ihnen widersetzen und sie erschweren. Der Text endet mit einer Fallstudie einer Klientin, deren Entwicklungsblockade den Konturen des Myrrha-Mythos folgt.
Alla maniera dell\'Edipo Re, il mito di Mirra, una storia sull\'iniziazione sessuale di una figlia con il padre, promette di aprire ad intuizioni sullo sviluppo femminile. Dati i parallelismi tra questi due miti, l\'Autrice chiede perché Jung abbia identificato Electra piuttosto che Mirra come la controparte femminile di Edipo e rivisita le differenti interpretazioni di Freud e Jung sul tema dell\'incesto nello sviluppo della personalità. Per interrompere la metafora dell\'incesto di Mirra, l\'Autrice analizza un simile racconto di incesto nella storia di Lot e sua moglie, dall\'Antico Testamento. e trova che condividano un tema di rabbia femminile legato al ferimento della madre ed il conseguente effetto di arresto sulla maturazione della figlia. L\'articolo considera poi il mito di Demetra-Persefone, un racconto non di incesto ma di stupro, per l\'iniziazione di Persefone alla femminilità. In contrasto con Mirra, lo sviluppo di Persefone avviene con un grande supporto materno temperato dalle opposte pretese su di lei da parte del maschile. L\'articolo riunisce queste storie per evidenziare le forze archetipiche che guidano lo sviluppo femminile, così come le vicende umane che le resistono e le complicano. L\'articolo si conclude con un lo studio di un caso in cui il “blocco” evolutivo ha seguito i contorni del mito di Mirra.
По аналогии с мифом об Эдипе, миф о Мирре, рассказывающий о сексуальной связи между отцом и дочерью по ее инициативе, обещает пролить свет на вопросы женского развития. Учитывая параллели между этими двумя мифами, автор задается вопросом, почему Юнг считал Электру, а не Мирру женским аналогом Эдипа, и пересматривает различные интерпретации Фрейдом и Юнгом темы инцеста в развитии личности. Чтобы раскрыть метафору инцеста Мирры, автор анализирует аналогичный рассказ об инцесте в ветхозаветной истории о Лоте и его жене и обнаруживает, что их объединяет тема женского страдания, связанного с причинением боли матери, и его тормозящим влиянием на взросление дочери. Далее в статье рассматривается миф о Деметре и Персефоне, повествующий не об инцесте, а об изнасиловании в процессе посвящения Персефоны в женщины. В отличие от Мирры, развитие Персефоны происходит при сильной материнской поддержке, которой противопоставляются посягательства на нее со стороны маскулирнного. Статья объединяет эти истории, чтобы пролить свет на архетипические силы, движущие женским развитием, а также на человеческие действия, которые противостоят им и создают для них сложности. В конце статьи приводится случай клиентки, чье \"застревание\" в развитии повторяет сюжет мифа о Мирре.
A la manera de Edipo Rey, el mito de Mirra, una historia sobre la iniciación sexual de una hija con su padre, promete divulgar conocimientos sobre el desarrollo de lo femenino. Dados los paralelismos entre estos dos mitos, la autora se pregunta por qué Jung identificó a Electra en lugar de Mirra como la contrapartida femenina de Edipo y revisa las diferentes interpretaciones de Freud y Jung sobre el tema del incesto en el desarrollo de la personalidad. Para desentrañar la metáfora del incesto de Mirra, la autora analiza un relato similar de incesto en la historia de Lot y su esposa en el Antiguo Testamento y descubre que comparten el tema de la amargura femenina relacionada con la herida de la madre y su efecto paralizante en la maduración de la hija. A continuación, el artículo examina el mito de Deméter-Perséfone, una historia, no de incesto sino de violación, en la iniciación de Perséfone a la femineidad. A diferencia de Mirra, el desarrollo de Perséfone se desarrolla con un fuerte apoyo materno atenuado por las pretensiones opuestas de lo masculino sobre ella. El artículo reúne estas historias para iluminar las fuerzas arquetípicas que impulsan el desarrollo de lo femenino, así como los asuntos humanos que se resisten a ellas y las complican. El artículo concluye con un estudio de caso de una clienta cuyo “estancamiento” en su desarrollo sigue los devenires del mito de Mirra.
女性发展的神话基础 和《俄狄浦斯王传/》/》的方式类似的, 《米勒哈神话》讲述了一个女儿与父亲开始性生活的故事, 这一故事可能有助于洞察女性的发展。鉴于上述两个神话如此相似, 作者提出了一个问题, 即荣格为什么没有选择米勒哈作为与俄狄浦斯对应的人物, 而是选择了埃莱克特拉, 并重温了弗洛伊德和荣格对人格发展中乱伦主题的不同解释。为了揭开米勒哈乱伦的隐喻, 作者分析了《旧约全书》中罗德和他妻子乱伦的类似故事, 发现它们都有一个共同的主题, 即女性的痛苦与母亲受伤有关, 而母亲的受伤会阻碍女儿的成熟。文章随后探讨了德墨忒尔-珀尔塞福涅神话, 这个故事讲述的不是乱伦, 而是珀尔塞福涅成为女人的过程中遭到强奸的故事。与米勒哈不同的是, 珀尔塞福涅的成长是在强大的母性支持下展开的, 而男性对她的要求则与之相反。文章将这些故事汇集在一起, 阐明了推动女性发展的原型力量, 以及抵制这些力量并使之复杂化的人类事务。 文章最后介绍了一个案例研究, 该个案发展上的 \"困顿 \"与米勒哈神话的轮廓如出一辙。.

Cancer is a rapidly rising cause of morbidity and mortality in sub-Saharan Africa. Cervical cancer, in particular, is still one of the leading causes of mortality for women in this setting. The uptake of healthcare services is in part influenced by patients\' belief systems. We sought to better understand the perception of cancer in the Kom tribe of Northwest Cameroon.
A qualitative research study was completed using a semi-structured interview guide and one-on-one interviews with 45 parents of girls aged 9-14 years. These girls were candidates for free HPV vaccination to prevent cervical cancer. The interviews were recorded, transcribed, and analyzed using ATLAS.ti 9.
Thirty-five mothers and ten fathers with a median age of 42 yo were interviewed from Mbingo, Belo, Njinikom, and Fundong. Half of the parents were farmers, with three being herbalists or traditional medicine doctors. Seventy-seven percent had either no or only primary school education. None had had cancer. All knew at least one person with cancer. The most common word for cancer in the Kom language is \"ngoissu\". It can refer to a bad infection or cancer. The occurrence of ngoissu is the result of either a curse placed on you, ancestral retribution, or transgressing the ngoulatta (snail shell spoken over and usually placed in a garden). The implications are that treatment of ngoissu must involve the traditional doctor who determines the spiritual issue and prescribes a remedy (like a herb or tea) and/or an incantation. Within the context of cancer, this can lead to a delay in diagnosis until the disease is no longer curable by conventional therapies.
Ways to bridge biomedical healthcare services and traditional medicine are needed, especially in tribal contexts where the latter is an integral part of daily life.

This paper examines the symbolism of the cultural image Sun Wukong (the Monkey King), a Chinese legendary hero, and how it influenced an eight-year-old boy\'s psychic development. Through an analysis of Sun Wukong\'s life from his birth to attaining Buddhahood, a three-phase healing process is identified in Sun Wukong\'s tale and the psychotherapeutic process: \"naming and initiating,\" \"nurturing and taming,\" and \"transforming and transcending,\" proposed by Dr. Heyong Shen. Sandplay visually highlighted these key clinical changes in conscious awareness and developmental behaviour influencing the boy\'s individuation process. Images found either in cultural traditions or spontaneously emerging from the unconscious in individuals are of significance in human life, offering pathways to psychic healing and development. Further, myths and cultural resources used in clinical work demonstrate that having cultural competency is invaluable in Jungian analysis. Pathogenic and health-maintenance factors of culture can be explored in future clinical practice and research.
Cet article étudie le symbolisme de l\'image culturelle d’un héros légendaire chinois; Sun Wukong (le roi singe). L’article explore comment cette image a influencé le développement psychique d\'un garçon de huit ans. À travers une analyse de la vie de Sun Wukong depuis sa naissance jusqu\'à ce qu’il atteigne la bouddhéité, un processus de guérison en trois phases est identifié dans le conte de Sun Wukong et dans le processus psychothérapeutique, et proposé par le Dr Heyong Shen : « nommer et initier », « apprivoiser et nourrir » et « transformer et transcender ». La thérapie par le jeu de sable a ensuite mis en évidence visuellement ces changements cliniques clés dans la prise de conscience et le comportement développemental, qui ont influencé le processus d\'individuation du garçon. Les images trouvées dans les traditions culturelles ou qui émergent spontanément de l\'inconscient chez les individus sont importantes dans la vie des êtres humains : elles fournissent des voies de guérison et de développement psychiques. De plus, les mythes et les ressources culturelles utilisés dans le travail clinique montrent que la compétence culturelle est inestimable dans l\'analyse jungienne. Les facteurs pathogènes et les facteurs de maintien de la santé - présents dans la culture - peuvent être explorés dans la pratique clinique et la recherche futures.
Dieser Artikel untersucht die Symbolik des kulturellen Bildes Sun Wukong (des Affenkönigs), eines legendären chinesischen Helden, und wie es die psychische Entwicklung eines achtjährigen Jungen beeinflußte. Durch eine Analyse von Sun Wukongs Leben von seiner Geburt bis zur Erlangung der Buddhaschaft wird in Sun Wukongs Geschichte ein dreiphasiger Heilungsprozeß identifiziert und als psychotherapeutischer Prozeß gesehen: ‘Benennung und Initiierung’, ‘Zähmung und Pflege’ und ‘Transformation und Transzendierung’, vorgeschlagen von Dr. Heyong Shen. Sandspiel hob dann visuell diese wichtigen klinischen Veränderungen im Bewußtsein und im Entwicklungsverhalten hervor, die den Individuationsprozeß des Jungen beeinflussen. Bilder, die entweder in kulturellen Traditionen vorkommen oder spontan aus dem Unbewußten einzelner Menschen auftauchen, sind im menschlichen Leben von Bedeutung und bieten Wege zur psychischen Heilung und Entwicklung. Darüber hinaus zeigen Mythen und kulturelle Ressourcen, die in der klinischen Arbeit verwendet werden, daß kulturelle Kompetenz zu besitzen in der Jungianischen Analyse von unschätzbarem Wert ist. Pathogene und gesundheitserhaltende Faktoren der Kultur können in der zukünftigen klinischen Praxis und Forschung untersucht werden.
Questo articolo esamina il simbolismo dell’immagine culturale Sun Wukong (il Re Scimmia), un eroe leggendario cinese, e come questa ha influenzato lo sviluppo psichico di un bambino di otto anni. Tramite l’analisi della vita di Sun Wukong, dalla sua nascita fino al “Risveglio”, viene identificato un processo di guarigione trifase nel racconto di Sun Wukong e nel processo psicoterapeutico: “nominazione ed iniziazione”, “addomesticamento ed accudimento” e “trasformazione e trascendenza” proposto dal Dr. Heyong Shen. Il gioco della sabbia ha evidenziato visivamente i cambiamenti clinici, che sono stati una chiave per la consapevolezza e per lo sviluppo del processo di individuazione del bambino. Immagini trovate o in tradizioni culturali oppure emerse spontaneamente dall’inconscio degli individui sono significative per la vita umana, offrendo percorsi per la guarigione psichica e per lo sviluppo. Inoltre, i miti e le risorse culturali usate nel lavoro clinico dimostrano che l’avere competenze culturali è indispensabile, nell’analisi junghiana. I fattori patogeni, e quelli che sono finalizzati al mantenimento delle condizioni di salute, presenti nella cultura, possono essere esplorati nella futura pratica clinica e nella ricerca.
В статье рассматривается символизм культурального образа китайского легендарного героя Сунь Уконга (Короля обезьян) и его влияния на психическое развитие восьмилетнего мальчика. Анализ жизни Сунь Уконга от рождения до обретения статуса Будды позволил доктору Хейонгу Шеному выделить трехфазный процесс исцеления в сказке о Сунь Уконге и психотерапевтическом процессе: “называние и инициация”, “приручение и воспитание” и “трансформация и трансценденция”. Затем эти ключевые клинические изменения в осознанности и поведении мальчика, влияющие на процесс его индивидуации, были визуально выделены в его сэндплей-композициях. Образы, встречающиеся либо в культурных традициях, либо спонтанно возникающие из бессознательного у отдельных людей, обладают значимостью для жизни человека, поскольку предлагают пути к психическому исцелению и развитию. Кроме того, мифы и культурные ресурсы, используемые в клинической работе, показывают, что культурная компетентность неоценима в юнгианском анализе. Патогенные и поддерживающие здоровье факторы культуры могут быть изучены в будущей клинической практике и исследованиях.
Este artículo explora el simbolismo de la imagen cultural de Sun Wukong (el Rey Mono), un héroe legendario chino, y cómo influyó en el desarrollo psíquico de un niño de ocho años. A través de un análisis de la vida de Sun Wukong desde su nacimiento hasta alcanzar la Budeidad, se identifica un proceso de curación en tres fases en el cuento de Sun Wukong y en el proceso psicoterapéutico: “nombrar e iniciar”, “domar y nutrir” y “transformar y trascender”, propuestos por el Dr. Heyong Shen. A continuación, el juego de arena puso de relieve visualmente estos cambios clínicos en la conciencia y en el desarrollo del comportamiento, influyendo en el proceso de individuación del niño. Las imágenes que se encuentran tanto en las tradiciones culturales, como las que que emergen espontáneamente del inconsciente de los individuos son importantes en la vida humana, ya que ofrecen vías para la curación psíquica y el desarrollo. Además, los mitos y los recursos culturales utilizados en el trabajo clínico demuestran que tener competencia cultural es inestimable en el análisis junguiano. Los factores patógenos y de mantenimiento de la salud de la cultura pueden explorarse en la práctica clínica y la investigación futuras.
对中国神话意象孙悟空的荣格学分析 这篇文章介绍了孙悟空 (美猴王), 这一中国传说中的英雄的文化象征, 以及它对一位八岁男孩的心灵发展所产生的影响。文章分析了孙悟空从出生到得道成佛的生命历程, 并把孙悟空故事中的三个发展阶段与申荷永博士所提出三个心理治疗阶段相对应, 这是三个阶段是:“命名与启蒙”, “驯化滋养与驯化”, 以及“转化与超越”。在沙盘中可以清晰看见这些关键的临床改变在意识的觉察和发展性的行为中均有所体现, 并影响着男孩的自性化历程。文化传统中的意象或是个体无意识中自发涌现的意象, 都对人类的生命有着重要的意义, 它们提供了通往心灵疗愈和发展的道路。此外, 在临床中使用神话和文化资源, 也展现出在荣格分析中拥有文化胜任力的价值是难以估量的。在未来的临床实践和研究中可以继续探索文化的致病因素和健康维护因素。.

UNASSIGNED: A superstition is a belief or practice that is considered irrational, resulting from ignorance, fear of the unknown, trust in magic or chance or a false conception of causation. In medical settings superstitions often arise from attempts to assign causation to events that are either random, or in which all information is not available. In this manuscript, we present a descriptive review of the literature related to superstition in medicine and present the results of our own data; that one\'s age is equal to the chance of being admitted from the emergency department.
UNASSIGNED: In the descriptive review of superstitious beliefs in medicine, we identified 295 articles in which specific superstitions were studied. These articles were then organized by field and specific superstition. To investigate the age and admission correlation, we retrospectively quarried over 250,000 charts.
UNASSIGNED: 295 papers on specific medical superstitions were reviewed and presented according to specialty, population and commonly investigated superstitions. Psychiatry had the largest number of articles addressing superstitious behavior, followed by OB/GYN. Importantly, significant heterogeneity exist within these papers suggesting that superstitious beliefs can be found in all fields of medicine. In addition, our data did not support the superstition that a patient\'s age will mirror their admission rate.
UNASSIGNED: The majority of the superstitions identified were \"harmless\" in that they would not result in significant patient harm. The exponential growth in medical knowledge presents a challenge for many to stay up to date. Our findings suggest a need for a continued emphasis of scientific literacy among physicians and further establish the expectation that physicians be engaged in consuming the latest scientific evidence in their field.