Since it was founded in 1920, the Tavistock Clinic has developed a wide range of psychotherapeutic approaches to community mental-health which have always been strongly influenced by psychoanalysis. In the last thirty years it has also developed systemic family therapy as a new theoretical model and clinical approach to family problems. The Clinic has become the largest training im3titUtion in Britain for work of this kind, providing post-graduate and qualifying courses in social work, psychology, psychiaay, child, adolescent and adult psychotherapy and, latterly, in nursing. It trains about 1200 student each year in over 45 courses.

This book presents an examination and exploration of the concept of omnipotence, its qualities and expression as a psychic state, its origins in the psyche and its appearance in the psychoanalytic process and in society. Linked with narcissism but underdeveloped as a concept in its own right, omnipotence is explored in this book from a range of psychoanalytic perspectives, including its positive value in normal development through to its potential as a destructive element in the personality. The Omnipotent State of Mind is presented in five parts, each exploring a specific theme. The contributors explore omnipotence in infants, children, adolescents and adults, consider why it is so difficult to give up, and examine how the omnipotent state of mind is expressed in culture and society. The range of attitudes towards omnipotence within different psychoanalytic traditions is represented by the international selection of contributors. The Omnipotent State of Mind will be of great interest to psychoanalysts in practice and in training, to psychoanalytic psychotherapists and to other professionals interested in omnipotent states of mind.

In A Companion to Jesuit Mysticism, Robert A. Maryks provides thirteen unique essays discussing the Jesuit mystical tradition, a somewhat neglected aspect of Jesuit historiography that stretches as far back as the order’s co-founder, Ignatius of Loyola, his spiritual visions at Manresa, and ultimately the mystical perspective contained in his Spiritual Exercises. The volume’s contributions on the most significant representatives of the Jesuit mystical tradition—from Baltasar Álvarez to Louis Lallemant to Hugo Makibi Enomiya-Lassalle—aim to fill this lacuna in Jesuit historiography. Although intended primarily as a handbook for scholars seeking to further their own research in this area, the volume will undoubtedly be of interest to scholars and students of Jesuit studies more broadly.