Carl Jung

Carl Gustav Jung (IPA: [ˈkarl ˈgʊstaf ˈjʊŋ]) (July 26, 1875 – June 6, 1961) was a Swiss psychiatrist, an influential thinker and the founder of analytical psychology.

Jung's approach to psychology has been influential in the field of depth psychology and in countercultural movements across the globe. He emphasized understanding the psyche through exploring the worlds of dreams, art, mythology, world religion and philosophy. Although he was a theoretical psychologist and practicing clinician, much of his life's work was spent exploring other areas, including Eastern and Western philosophy, alchemy, astrology, sociology, as well as literature and the arts. His most notable ideas include the concept of psychological archetypes, the collective unconscious and synchronicity.

Jung emphasized the importance of balance and harmony. He cautioned that modern people rely too heavily on science and logic and would benefit from integrating spirituality and appreciation of unconscious realms.

Biography

Early years

Carl Jung was born Karle Gustav II Jung^[1] in Kesswil, in the Swiss canton (or county) of Thurgau, as the fourth but only surviving child of Paul Achilles Jung and Emilie Preiswerk. His father, Paul Jung, was a poor rural pastor in the Swiss Reformed Church while his mother, Emilie, came from a wealthy, established Swiss family.

Six-year old Jung.

When Carl was six months old, Paul Jung acquired a position at a better parish in Laufen and the family moved there. Meanwhile, the tension between Paul and Emilie was growing. An eccentric and depressed woman, Emilie spent much of the time in her own separate bedroom, enthralled by the spirits that she said visited her at night. Emilie left Laufen for several months of hospitalization near Basel for an unknown physical ailment. Young Carl was taken by his father to live with Emilie's unmarried sister in Basel, but was later brought back to the pastor's residence. Emilie's continuing bouts of absence and often depressed mood influenced her son's attitude towards women — one of "innate unreliability", a view that he later called the "handicap I started off with".^[2] After three years of living in Laufen, Paul Jung requested a transfer and was called to Kleinhüningen in 1879. The relocation brought Emilie in closer contact to her family and lifted her melancholy and despondent mood.

A solitary and introverted child, Jung was convinced from childhood that he had two personalities — a modern Swiss citizen and a personality more at home in the eighteenth century.^[3] "Personality No. 1", as he termed it, was a typical schoolboy living in the era of the time, while No. 2 was a dignified, authoritative and influential man from the past. Although Jung was close to both parents, he was rather disappointed in his father's academic approach to faith.

A number of childhood memories had made a life-long impression on him. As a boy he carved a tiny mannequin into the end of the wooden ruler from his pupil's pencil case and placed it inside the case. He then added a stone which he had painted into upper and lower halves and hid the case in the attic. Periodically he would come back to the mannequin, often bringing tiny sheets of paper with messages inscribed on them in his own secret language. This ceremonial act, he later reflected, brought him a feeling of inner peace and security. In later years he discovered that similarities existed in this memory and the totems of native peoples like the collection of soul-stones near Arlesheim, or the tjurungas of Australia. This, he concluded, was an unconscious ritual that he did not question or understand at the time, but which was practiced in a strikingly similar way in faraway locations that he as a young boy had no way of consciously knowing about.^[4] His findings on psychological archetypes and the collective unconscious were inspired in part by this experience.

Shortly before the end of his first year at the Humanistisches Gymnasium in Basel, at age 12, he was pushed to the ground by another boy so hard that he was for a moment unconscious. The thought then came to him that "now you won't have to go to school any more."^[5] From then on, whenever he started off to school or began homework, he fainted. He remained at home for the next six months until he overheard his father speaking worriedly to a visitor of his future ability to support himself, as they suspected he had epilepsy. With little money in the family, this brought the boy to reality and he realized the need for academic excellence. He immediately went into his father's study and began poring over Latin grammar. He fainted three times, but eventually he overcame the urge and did not faint again. This event, Jung later recalled, "was when I learned what a neurosis is."^[6]

Towards the end of his studies, a reading of Krafft-Ebing persuaded him to specialize in psychiatric medicine. He later worked in the Burghölzli, a psychiatric hospital in Zürich.

Jung in 1910.

In 1906, he published Studies in Word Association and later sent a copy of this book to Sigmund Freud, after which a close friendship between these two men followed for some 6 years (see section on Relationship with Freud). In 1912 Jung published Wandlungen und Symbole der Libido (known in English as The Psychology of the Unconscious) resulting in a theoretical divergence between Jung and Freud and consequently a break in their friendship, both stating that the other was unable to admit he could possibly be wrong. After this falling-out, Jung went through a pivotal and difficult psychological transformation, which was exacerbated by news of the First World War. Henri Ellenberger called Jung's experience a "creative illness" and compared it to Freud's period of what he called neurasthenia and hysteria.

Later life

Following World War I, Jung became a worldwide traveler, facilitated by his wife's inherited fortune as well as the funds he received through psychiatric fees, book sales, and honoraria. He visited Northern Africa shortly after, and New Mexico and Kenya in the mid-1920s. In 1938, he delivered the Terry Lectures, Psychology and Religion, at Yale University. It was at about this stage in his life that Jung visited India. His experience in India led him to become fascinated and deeply involved with Hindu philosophy, helping him form key concepts, including integrating spirituality into daily life and appreciation of the unconscious.

In 1903, Jung had married Emma Rauschenbach, who came from one of the richest families in Switzerland. They had five children: Agathe, Gret, Franz, Marianne, and Helene. The marriage lasted until Emma's death in 1955, but he had more or less open relationships with other women. The most well-known women with whom Jung is believed to have had extramarital affairs were patient and friend Sabina Spielrein^[7] and Toni Wolff.^[8] Jung continued to publish books until the end of his life, including a work showing his late interest in flying saucers. He also enjoyed a friendship with an English Catholic priest, Father Victor White, who corresponded with Jung after he had published his controversial Answer to Job.^[9]

Jung's work on himself and his patients convinced him that life has a spiritual purpose beyond material goals. Our main task, he believed, is to discover and fulfill our deep innate potential, much as the acorn contains the potential to become the oak, or the caterpillar to become the butterfly. Based on his study of Christianity, Hinduism, Buddhism, Gnosticism, Taoism, and other traditions, Jung perceived that this journey of transformation is at the mystical heart of all religions. It is a journey to meet the self and at the same time to meet the Divine. Unlike Sigmund Freud, Jung thought spiritual experience was essential to our well-being.^[10]

Jung died in 1961 in Küsnacht, after a short illness.

Relationship with Freud

Group photo 1909 in front of Clark University. Front row: Sigmund Freud, Granville Stanley Hall, Jung; back row: Abraham A. Brill, Ernest Jones, Sandor Ferenczi.

Jung was thirty when he sent his Studies in Word Association to Sigmund Freud in Vienna. The first conversation between Jung and Freud lasted over 13 hours. Six months later, the then 50 year-old Freud reciprocated by sending a collection of his latest published essays to Jung in Zürich, which marked the beginning of an intense correspondence and collaboration that lasted more than six years and ended in May 1910. At this time Jung resigned as the chairman of the International Psychoanalytical Association.

Today Jung's and Freud's theories influence different schools of psychiatry, but, more importantly, they influenced each other during intellectually formative years of their lives. In 1906 psychoanalysis as an institution was still in its early developmental stages. Jung, who had become interested in psychiatry as a student by reading Psychopathia Sexualis by Richard von Krafft-Ebing, professor in Vienna, now worked as a doctor under the psychiatrist Eugen Bleuler in the Burghölzli and became familiar with Freud's idea of the unconscious through Freud's The Interpretation of Dreams (1900) and was a proponent of the new "psycho-analysis". At the time, Freud needed collaborators and pupils to validate and spread his ideas. The Burghölzli was a renowned psychiatric clinic in Zürich at which Jung was an up-and-coming young doctor whose researches had already given him a worldwide reputation.

In 1908, Jung became editor of the newly founded Yearbook for Psychoanalytical and Psychopathological Research. The following year, Jung traveled with Freud and Sandor Ferenczi to the U.S. to spread the news of psychoanalysis and in 1910, Jung became Chairman for Life of the International Psychoanalytical Association. While Jung worked on his Wandlungen und Symbole der Libido (Psychology of the Unconscious), tensions grew between Freud and Jung, due in a large part to their disagreements over the nature of libido and religion. In 1912 these tensions came to a peak because Jung felt severely slighted after Freud visited his colleague Ludwig Binswanger in Kreuzlingen without paying him a visit in nearby Zürich, an incident Jung referred to as the Kreuzlingen gesture. Shortly thereafter, Jung again traveled to the U.S.A. and gave the Fordham lectures, which were published as The Theory of Psychoanalysis, and while they contain some remarks on Jung's dissenting view on the nature of libido, they represent largely a "psychoanalytical Jung" and not the theory Jung became famous for in the following decades.

In November 1912, Jung and Freud met in Munich for a meeting among prominent colleagues to discuss psychoanalytical journals.^[11]. At a talk about a new psychoanalytic essay on Amenhotep IV, Jung expressed his views on how it related to actual conflicts in the psychoanalytic movement. While Jung spoke, Freud suddenly fainted and Jung carried him to a couch.

Jung and Freud personally met for the last time in September 1913 for the Fourth International Psychoanalytical Congress, also in Munich. Jung gave a talk on psychological types, the introverted and the extraverted type, in analytical psychology. This constituted the introduction of some of the key concepts which came to distinguish Jung's work from Freud's in the next half century.

In the following years Jung experienced considerable isolation in his professional life, exacerbated through World War I. His Seven Sermons to the Dead (1917) reprinted in his autobiography Memories, Dreams, Reflections (see bibliography) can also be read as expression of the psychological conflicts which beset Jung around the age of forty after the break with Freud.

Jung's primary disagreement with Freud stemmed from their differing concepts of the unconscious. Jung saw Freud's theory of the unconscious as incomplete and unnecessarily negative. According to Jung (though not according to Freud), Freud conceived the unconscious solely as a repository of repressed emotions and desires. Jung agreed with Freud's model of the unconscious, what Jung called the 'personal unconscious,' but he also proposed the existence of a second, far deeper form of the unconscious underlying the personal one. This was the collective unconscious, where the archetypes themselves resided, represented in mythology by a lake, or body of water, and in some cases a jug or other container. Freud had actually mentioned a collective level of psychic functioning but saw it primarily as an appendix to the rest of the psyche.

Travels

Jung's first trip outside of Europe was the 1909 conference at Clark University. The event was planned by psychologist G. Stanley Hall and included 27 distinguished psychiatrists, neurologists and psychologists. It represented a watershed in the acceptance of psychoanalysis in North America. For Jung especially, the experience forged welcome links with influential Americans.^[12] Jung returned to the United States the next year for a brief visit, and again for a six-week lecture series at Fordham University in 1912. He made a more extensive trip westward in the winter of 1924-5, financed and organized by Fowler McCormick and George Porter. Of particular value to Jung was a visit with chieftain Mountain Lake at the Taos Pueblo in New Mexico.^[13]

Jung spoke at meetings of the Psycho-Medical Society in London in 1913 and 1914. His travels were soon interrupted by the war, but his ideas continued to receive attention in England primarily through the efforts of Constance Long. She translated and published the first English volume of his collected writings ^[14] and arranged for him to give a seminar in Cornwall in 1920. Another seminar was held in 1923, this one organized by Helton Godwin Baynes (known as Peter), and another in 1925.^[13]

In October 1925, Jung embarked on his most ambitious expedition, the "Bugishu Psychological Expedition" to East Africa. He was accompanied by Peter Baynes and an American associate, George Beckwith. They became acquainted with an Englishwoman named Ruth Bailey on the ship, and she joined their safari a few weeks later. The group traveled through Kenya and Uganda to the slopes of Mount Elgon, where Jung hoped to increase his understanding of "primitive psychology" though conversations with the culturally-isolated residents of that area. He was later to conclude that the major insights he had gleaned had to do with himself and the European psychology in which he had been raised.^[15]

After Jung's 1925 trip to the United States he did not return there until 1936, when he gave lectures in New York and New England for his growing group of American followers. He came to America only once more, in 1937. He left Zurich again in December 1937 for an extensive tour of India with Fowler McCormick. In India he felt himself "under the direct influence of a foreign culture" for the first time. His conversations in Africa had been strictly limited by the language barrier, but in India he was able to converse extensively. Unfortunately, he became seriously ill on this trip and endured two weeks of delirium in a Calcutta hospital. After 1938 his travels were confined to Europe.^[16]

Response to Nazism

Jung had many friends and respected colleagues who were Jewish, and he maintained relations with them through the nineteen thirties, when anti-semitism in and around Germany was on the rise. However, until 1939 he also maintained professional relations with psychotherapists in Germany who had declared their support for the Nazi régime, and there were allegations that he himself was a Nazi sympathizer.

Jung's interest in Germanic collective psychology was serious enough for one biographer, Richard Noll to characterize his worldview as "Volkish". ^[17] Though Noll describes Jung as "perhaps anti-Semitic", he finds "no evidence that he was ever a Nazi." ^[18][19]

There are writings that show that Jung's sympathies were against, rather than for, Nazis.^[20]In his 1936 essay "Wotan" Jung described Germany as "infected... rolling towards perdition"^[21], and wrote "...what a so-called Führer does with a mass movement can plainly be seen if we turn our eyes to the north or south of our country." ^[22] The essay does, however, speak in more positive terms of Jakob Wilhelm Hauer and his German Faith Movement ^[23] which was loyal to the Führer. (See main article about Jakob Wilhelm Hauer).

In 1933, after the Nazis took power in Germany, Jung took part in restructuring of the General Medical Society for Psychotherapy - (Allgemeine Ärztliche Gesellschaft für Psychotherapie), a German-based professional body with an international membership. The society was reorganized into two distinct bodies

• A strictly German body, the Deutsche Allgemeine Ärztliche Gesellschaft für Psychotherapie, led by Matthias Heinrich Göring, an Adlerian psychotherapist ^[24]and a cousin of the prominent Nazi Hermann Göring;
• An International General Medical Society for Psychotherapy, led by Jung. The German body was to be affiliated to the international society, as were new national societies being set up in Switzerland and elsewhere.^[25]

The International Society's constitution permitted individual doctors to join it directly, rather than through one of the national affiliated societies, a provision to which Jung drew attention in a circular in 1934. ^[26] This implied that German Jewish doctors could maintain their professional status as individual members of the international body, even though they were excluded from the German affiliate (as from other German medical societies operating under the Nazis).^[27]

In 1934, when Jung presented his paper "A Review of the Complex Theory" in his presidential address, he did not discount the importance of Freud and gave as much credit as he possibly could to his old mentor.

As leader of the international body, Jung assumed overall responsibility for its publication, the Zentralblatt für Psychotherapie. In 1933, this journal published a statement endorsing Nazi positions ^[28] and Hitler's book Mein Kampf. ^[29]In 1934 Jung wrote in a Swiss publication, the Neue Zürcher Zeitung, that he experienced "great surprise and disappointment" ^[30] when the Zentralblatt associated his name with the pro-Nazi statement.

Jung went on to say "the main point is to get a young and insecure science into a place of safety during an earthquake". ^[31] He did not end his relationship with the Zentralblatt at this time, but he did arrange the appointment of a new managing editor, Carl Alfred Meier of Switzerland. For the next few years, the Zentralblatt under Jung and Meier maintained a position distinct from that of the Nazis, in that it continued to acknowledge contributions of Jewish doctors to psychotherapy.^[32]

In the face of energetic German attempts to Nazify the international body, Jung resigned its presidency in 1939, ^[33]the year the Second World War started.

In 1943 Jung aided the U.S. Office of Strategic Services by analyzing the psychology of Nazi leaders.^[34]

In an interview with Carol Baumann in 1948, published in the Bulletin of Analytical Psychology Club of New York, December 1949, Jung emphatically denies rumors regarding any sympathy for the Nazi movement, saying:

It must be clear to anyone who has read any of my books that I have never been a Nazi sympathizer and I never have been anti-Semitic, and no amount of misquotation, mistranslation, or rearrangement of what I have written can alter the record of my true point of view. Nearly every one of these passages [referring to a list of quotations cited against him] has been tampered with, either by malice or by ignorance. Furthermore, my friendly relations with a large group of Jewish colleagues and patients over a period of many years in itself disproves the charge of anti-Semitism.

A full response from Jung discounting the rumors can be found in C.G Jung Speaking, Interviews and Encounters, Princeton University Press, 1977.

Influence

Jung has had an enduring influence on psychology as well as wider society. He has influenced psychotherapy (see analytical psychology, also called Jungian psychology).

• The concept of introversion and extraversion
• The concept of the complex
• The Myers-Briggs Type Indicator (MBTI) and Socionics were both inspired by Jung's psychological types theory.
• Archetype concept as an element of the archaic common substratum of the mind, or the Collective Unconscious.
• Synchronicity as an alternative to the Causality Principle, an idea which has even influenced modern physicists.^[35]

Spirituality as a cure for alcoholism

Jung's influence can sometimes be found in more unexpected quarters. For example, Jung once treated an American patient (Rowland Hazard III), suffering from chronic alcoholism. After working with the patient for some time and achieving no significant progress, Jung told the man that his alcoholic condition was near to hopeless, save only the possibility of a spiritual experience. Jung noted that occasionally such experiences had been known to reform alcoholics where all else had failed.

Rowland took Jung's advice seriously and set about seeking a personal spiritual experience. He returned home to the United States and joined a Christian evangelical Re-Armament movement known as the Oxford Group. He also told other alcoholics what Jung had told him about the importance of a spiritual experience. One of the alcoholics he told was Ebby Thacher, a long-time friend and drinking buddy of Bill Wilson, later co-founder of Alcoholics Anonymous (AA). Thacher told Wilson about Jung's ideas. Wilson, who was finding it impossible to maintain sobriety, was impressed and sought out his own spiritual experience. The influence of Jung thus indirectly found its way into the formation of Alcoholics Anonymous, the original twelve-step program, and from there into the whole twelve-step recovery movement, although AA as a whole is not Jungian and Jung had no role in the formation of that approach or the twelve steps.

The above claims are documented in the letters of Carl Jung and Bill W., excerpts of which can be found in Pass It On, published by Alcoholics Anonymous.^[36] Although the detail of this story is disputed by some historians, Jung himself made reference to its substance — including the Oxford Group participation of the individual in question — in a talk that was issued privately in 1954 as a transcript from shorthand taken by an attendee (Jung reportedly approved the transcript), later recorded in Volume 18 of his Collected Works, The Symbolic Life ("For instance, when a member of the Oxford Group comes to me in order to get treatment, I say, 'You are in the Oxford Group; so long as you are there, you settle your affair with the Oxford Group. I can't do it better than Jesus.'" Jung goes on to state that he has seen similar cures among Catholics.^[37])

Influences on culture

Literature

• Jung had a 16-year-long friendship with the author Laurens van der Post from which a number of books and a film were created about Jung's life.^[38]
• Herman Hesse, author of works such as Siddhartha and Der Steppenwolf, was treated by a student of Jung, Dr. Joseph Lang. This began for Hesse a long preoccupation with psychoanalysis, through which he came to know Jung personally.^[39]
• James Joyce in his Finnegans Wake, asks "Is the Co-education of Animus and Anima Wholly Desirable?" his answer perhaps being contained in his line "anama anamaba anamabapa." The book also ridicules Jung's analytical psychology and Freud's psychoanalysis by referring to "psoakoonaloose." Jung had been unable to help Joyce's daughter, Lucia, who Joyce claimed was a girl "yung and easily freudened." Lucia was diagnosed as schizophrenic and was eventually permanently institutionalized.^[40]
• Joyce's A Portrait of the Artist as a Young Man can be read as an ironic parody of Jung's "four stages of eroticism."^[41]
• Jung's differentiation of the psychological functions of sensation, intuition, thinking and feeling inspired the categorization of two of the four delineating factors in the Myers-Briggs (MBTI) personality test. These are the "N" (intuition) vs. "S" (sensing) and "T" (thinking) vs. "F" (feeling) groupings.
• Jung appears as a character in the novel Possessing the Secret of Joy by Alice Walker. He appears as the therapist of Tashi, the novel's protagonist. He is usually called "Mzee" but is identified by Alice Walker in the afterword.^[42]
• Morris West's 1983 novel "The World is Made of Glass" investigates Jung's relationships with a mysterious woman patient, Toni Wolf, and Emma
• Miguel Serrano had a long standing friendship with both Jung and Hesse, which he recalls in "El Circulo Hermetico" or "A Record of Two Friendships"

Art

• The visionary Swiss painter Peter Birkhäuser was treated by a student of Jung, Marie-Louise von Franz, and corresponded with Jung regarding the translation of dream symbolism into works of art.^[43]
• American Abstract Expressionist Jackson Pollock underwent Jungian analysis. Archetypal images crept into his work as he moved from representational forms to his classic "drip paintings."

Television and film

• Italian filmmaker Federico Fellini, one of art cinema's most renowned filmmakers, brought to the screen an exuberant imagery shaped by his encounter with the ideas of Carl Jung, especially Jungian dream interpretation.
• Dr. Niles Crane on the popular television sitcom Frasier is a devoted Jungian psychiatrist, while his brother Dr. Frasier Crane is a Freudian psychiatrist. This is mentioned a number of times in the series, and from time to time forms a point of argument between the two brothers. One memorable scene had Niles filling in for Frasier on Frasier's call-in radio program, in which Niles introduces himself as the temporary substitute saying, "...and while my brother is a Freudian, I am a Jungian, so there'll be no blaming Mother today."
• Jung and his ideas are mentioned often, and sometimes play an integral role, in the television series Northern Exposure. Jung even makes an appearance in one of the character's dreams.
• Television programs have been devoted to Jung; for example, in the autumn of 1984, an edition of the BBC documentary Sea of Faith was about Jung.

Chuck Lorre should be added to the list for references to jungian psychology on his "vanity cards", shown for less than a second at the end of each episode of Two and a Half Men, and also for his use of Jungian themes in Dharma & Greg, How I Met Your Mother, and Big Bang Theory.

• An anime series Betterman heavily uses Jungian themes, such as Animus and evolutionary memory. While these themes have been altered to an extent, they clearly have same working aspects all around.

Music

• An opera, The Dream Healer, based on the book Pilgrim by Timothy Findley, centres on Jung's efforts to bridge the known and unknown aspects of the human mind.
• Jung appears on the cover of The Beatles' album Sgt. Pepper's Lonely Hearts Club Band.
• Peter Gabriel's song "Rhythm of the Heat" (Security, 1982), tells about Jung's visit to Africa, during which he joined a group of tribal drummers and dancers and became overwhelmed by the fear of losing control of himself. At the time Jung was exploring the concept of the collective unconscious and was afraid he would come under control of the music. Gabriel learned about Jung's journey to Africa from the essay Symbols and the Interpretation of Dreams (ISBN 0-691-09968-5). In the song Gabriel tries to capture the powerful feelings the African tribal music evoked in Jung by means of intense use of tribal drumbeats. The original song title was Jung in Africa.^[44]
• British pop band The Police's final album, Synchronicity, contains numerous allusions to Jung and the album cover prominently depicts bassist Sting reading a copy of Jung's work.
• The American progressive rock band, Tool, used Jungian concepts in some of the work for their album, Aenima. The song 46&2 talks specifically of the archetype of the shadow, and in one boot-legged recording, of unknown date and place, the vocalist, Maynard James Keenan, introduces the song by asking the crowd if they were familiar with Jung's work, before explaining that they formed the basis for the song. Along with the reference to the anima archetype, the song's symbolism of water, which is often used to represent the unconscious, and the notion of transformation through the flushing of detritus all speak to the influence of Jungian thought.

See also

Notes and references

Further reading

There is much literature on Jungian thought. For a good, short and easily accessible introduction to Jung's thought:

• Chapter 1 of Man and His Symbols, conceived and edited by Jung.

Other good introductory texts include:

• The Portable Jung, edited by Joseph Campbell (Viking Portable), ISBN 0-14-015070-6
• Edward F Edinger, Ego and Archetype, (Shambala), ISBN 0-87773-576-X
• Another recommended tool for navigating Jung's works is Robert Hopcke's book, A Guided Tour of the Collected Works of C.G. Jung, ISBN 1-57062-405-4. He offers short, lucid summaries of all of Jung's major ideas and suggests readings from Jung's and others' work that best present that idea.
• Edward C. Whitmont, The Symbolic Quest: Basic Concepts of Analytical Psychology, Princeton University Press, Princeton, New Jersey, 1969, 1979, ISBN 0-691-02454-5
• Anthony Stevens, Jung. A Very Short Introduction, Oxford University Press, Oxford, 1994, ISBN 0-19-285458-5
• O'Connor, Peter A. (1985). Understanding Jung, understanding yourself. New York, NY: Paulist Press. ISBN 0 809127997. 

Good texts in various areas of Jungian thought:

• Robert Aziz, C.G. Jung’s Psychology of Religion and Synchronicity (1990), currently in its 10th printing, is a refereed publication of The State University of New York Press. ISBN 0-7914-0166-9.
• Robert Aziz, Synchronicity and the Transformation of the Ethical in Jungian Psychology in Carl B. Becker, ed. Asian and Jungian Views of Ethics. Westport, CT: Greenwood, 1999. ISBN 0-313-30452-1.
• Robert Aziz, The Syndetic Paradigm:The Untrodden Path Beyond Freud and Jung (2007), a refereed publication of The State University of New York Press. ISBN 13:978-0-7914-6982-8.
• Edward F. Edinger, The Mystery of The Coniunctio, ISBN 0-919123-67-8. A good explanation of Jung's foray into the symbolism of alchemy as it relates to individuation and individual religious experience. Many of the alchemical symbols recur in contemporary dreams (with creative additions from the unconscious e.g. space travel, internet, computers)
• James A Hall M.D., Jungian Dream Interpretation, ISBN 0-919123-12-0. A brief, well structured overview of the use of dreams in therapy.
• James Hillman, "Healing Fiction", ISBN 0-88214-363-8. Covers Jung, Adler, and Freud and their various contributions to understanding the soul.
• Andrew Samuels, Critical Dictionary of Jungian Analysis, ISBN 0-415-05910-0
• June Singer, Boundaries of the Soul, ISBN 0-385-47529-2. On psychotherapy
• Marion Woodman, The Pregnant Virgin: A Process of Psychological Transformation ISBN 0-919123-20-1. The recovery of feminine values in women (and men). There are many examples of clients' dreams, by an experienced analyst.
• Frederic Fappani," Education and Archetypal Psychology ", Ed.Cursus, Paris.

And more academic texts:

• Andrew Samuels, The Political Psyche (Routledge), ISBN 0-415-08102-5. Difficult, but useful.
• Lucy Huskinson, Nietzsche and Jung: The Whole Self in the Union of Opposites (Routledge), IBSN 1583918337 Excellent analysis of the highly significant anticipation and influence of the philosophy of Nietzsche on Jung. Recommended.

For the Jung-Freud relationship:

• Kerr, John. A Most Dangerous Method : The Story of Jung, Freud, and Sabina Spielrein. Knopf 1993. ISBN 0-679-40412-0.

Personal recollections of Jung:

• van der Post, Laurens, "Jung and the story of our time", New York : Pantheon Books, 1975. ISBN 0394492072

For critical scholarship on Jung from the perspective of historians of psychiatry:

• Richard Noll, The Jung Cult: Origins of a Charismatic Movement (Princeton University Press, 1994); and
• Richard Noll, The Aryan Christ: The Secret Life of Carl Jung (Random House, 1997)[1]
• Sonu Shamdasani, Cult Fictions, ISBN 0-415-18614-5. Critique of the above works by Noll.
• Sonu Shamdasani, Jung and the Making of Modern Psychology : The Dream of a Science, ISBN 0-521-53909-9. A comprehensive study of the origins of Jung's psychology which places it in a historical and philosophical context. The author calls this a "Cubist history".
• Sonu Shamdasani, Jung Stripped Bare, ISBN 1-85575-317-0. Critique of Jung biographies.
• Bair, Deirdre. Jung: A Biography. Boston: Little, Brown and Co, 2003.

Jung bibliography

Works arranged by original publication date if known:

• Jung, C. G. (1902–1905). Psychiatric Studies. The Collected Works of C. G. Jung Vol. 1. 1953, ed. Michael Fordham, London: Routledge & Kegan Paul, and Princeton, N.J.: Bollingen. This was the first of 18 volumes plus separate bibliography and index. Not including revisions the set was completed in 1967.
• Jung, C. G. (1904–1907) Studies in Word Association. London: Routledge & K. Paul. (contained in Experimental Researches, Collected Works Vol. 2)
• Jung, C. G. (1907). The Psychology of Dementia Praecox. (2nd ed. 1936) New York: Nervous and Mental Disease Publ. Co. (contained in The Psychogenesis of Mental Disease, Collected Works Vol. 3. This is the disease now known as schizophrenia)
• Jung, C. G. (1907–1958). The Psychogenesis of Mental Disease. 1991 ed. London: Routledge. (Collected Works Vol. 3)
• Jung, C. G., & Hinkle, B. M. (1912). Psychology of the Unconscious : a study of the transformations and symbolisms of the libido, a contribution to the history of the evolution of thought. London: Kegan Paul Trench Trubner. (revised in 1952 as Symbols of Transformation, Collected Works Vol.5 ISBN 0-691-01815-4)
• Jung, C. G., & Long, C. E. (1917). Collected Papers on Analytical Psychology (2nd ed.). London: Balliere Tindall & Cox. (contained in Freud and Psychoanalysis, Collected Works Vol. 4)
• Jung, C. G. (1917, 1928). Two Essays on Analytical Psychology (1966 revised 2nd ed. Collected Works Vol. 7). London: Routledge.
• Jung, C. G., & Baynes, H. G. (1921). Psychological Types, or, The Psychology of Individuation. London: Kegan Paul Trench Trubner. (Collected Works Vol.6 ISBN 0-691-01813-8)
• Jung, C. G., Baynes, H. G., & Baynes, C. F. (1928). Contributions to Analytical Psychology. London: Routledge & Kegan Paul.
• Jung, C. G., & Shamdasani, S. (1932). The Psychology of Kundalini Yoga: notes of a seminar by C.G. Jung. 1996 ed. Princeton, N.J.: Princeton University Press.
• Jung, C. G. (1933). Modern Man in Search of a Soul. London: Kegan Paul Trench Trubner, (1955 ed. Harvest Books ISBN 0-15-661206-2)
• Jung, C. G., (1934–1954). The Archetypes and the Collective Unconscious. (1981 2nd ed. Collected Works Vol.9 Part 1), Princeton, N.J.: Bollingen. ISBN 0-691-01833-2
• Jung, C. G. (1938). Psychology and Religion The Terry Lectures. New Haven: Yale University Press. (contained in Psychology and Religion: West and East Collected Works Vol. 11 ISBN 0-691-09772-0).
• Jung, C. G., & Dell, S. M. (1940). The Integration of the Personality. London: Routledge and Kegan Paul.
• Jung, C. G. (1944). Psychology and Alchemy (2nd ed. 1968 Collected Works Vol. 12 ISBN 0-691-01831-6). London: Routledge.
• Jung, C. G. (1947). Essays on Contemporary Events. London: Kegan Paul.
• Jung, C. G. (1947, revised 1954). On the Nature of the Psyche. 1988 ed. London: Ark Paperbacks. (contained in Collected Works Vol. 8)
• Jung, C.G. (1949). Foreword, pp. xxi-xxxix (19 pages), to Wilhelm/Baynes translation of The I Ching or Book of Changes. Bollingen Edition XIX, Princeton University Press.(contained in Collected Works Vol. 11)
• Jung, C. G. (1951). Aion: Researches into the Phenomenology of the Self (Collected Works Vol. 9 Part 2). Princeton, N.J.: Bollingen. ISBN 0-691-01826-X
• Jung, C. G. (1952). Synchronicity: An Acausal Connecting Principle. 1973 2nd ed. Princeton, N.J.: Princeton University Press, ISBN 0-691-01794-8 (contained in Collected Works Vol. 8)
• Jung, C. G. (1956). Mysterium Coniunctionis: An Inquiry into the Separation and Synthesis of Psychic Opposites in Alchemy. London: Routledge. (2nd ed. 1970 Collected Works Vol. 14 ISBN 0-691-01816-2) This was Jung's last book length work, completed when he was eighty.
• Jung, C. G. (1957). The Undiscovered Self (Present and Future). 1959 ed. New York: American Library. 1990 ed. Bollingen ISBN 0-691-01894-4 (50 p. essay, also contained in collected Works Vol. 10)
• Jung, C. G., & De Laszlo, V. S. (1958). Psyche and Symbol: A Selection from the Writings of C.G. Jung. Garden City, N.Y.: Doubleday.
• Jung, C. G., & De Laszlo, V. S. (1959). Basic Writings. New York: Modern Library.
• Jung, C. G., & Jaffe A. (1962). Memories, Dreams, Reflections. London: Collins. This is Jung's autobiography, recorded and edited by Aniela Jaffe, ISBN 0-679-72395-1
• Jung, C. G., Evans, R. I., & Jones, E. (1964). Conversations with Carl Jung and Reactions from Ernest Jones. New York: Van Nostrand.
• Jung, C. G., & Franz, M.-L. v. (1964). Man and His Symbols. Garden City, N.Y.: Doubleday, ISBN 0-440-35183-9
• Jung, C. G. (1966). The Practice of Psychotherapy: Essays on the Psychology of the Transference and other Subjects (Collected Works Vol. 16). Princeton, N.J.: Princeton University Press.
• Jung, C. G. (1967). The Development of Personality. 1991 ed. London: Routledge. Collected Works Vol. 17 ISBN 0-691-01838-3
• Jung, C. G. (1970). Four Archetypes; Mother, Rebirth, Spirit, Trickster. Princeton, N.J.: Princeton University Press. (contained in Collected Works Vol. 9 part 1)
• Jung, C. G. (1974). Dreams. Princeton, N.J.: Princeton University Press (compilation from Collected Works Vols. 4, 8, 12, 16), ISBN 0-691-01792-1
• Jung, C. G., & Campbell, J. (1976). The Portable Jung. a compilation, New York: Penguin Books. ISBN 0-14-015070-6
• Jung, C. G., Rothgeb, C. L., Clemens, S. M., & National Clearinghouse for Mental Health Information (U.S.). (1978). Abstracts of the Collected Works of C.G. Jung. Washington, D.C.: U.S. Govt. Printing Office.
• Jung, C. G., & Antony Storr ed., (1983) The Essential Jung. a compilation, Princeton, N.J.: Princeton University Press, ISBN 0-691-02455-3
• Jung, C. G. (1986). Psychology and the East. London: Ark. (contained in Collected Works Vol. 11)
• Jung, C. G. (1987). Dictionary of Analytical Psychology. London: Ark Paperbacks.
• Jung, C. G. (1988). Psychology and Western Religion. London: Ark Paperbacks. (contained in Collected Works Vol. 11)
• Jung, C. G., Wagner, S., Wagner, G., & Van der Post, L. (1990). The World Within C.G. Jung in his own words [videorecording]. New York, NY: Kino International : Dist. by Insight Media.
• Jung, C. G., & Hull, R. F. C. (1991). Psychological Types (a revised ed.). London: Routlege.
• Jung, C. G., & Chodorow, J. (1997). Jung on Active Imagination. Princeton, N.J.: Princeton University Press.
• Jung, C. G., & Jarrett, J. L. (1998). Jung's Seminar on Nietzsche's Zarathustra (Abridged ed.). Princeton, N.J.: Princeton University Press.
• Jung, C. G., & Pauli, Wolfgang, C. A. Meier (Editor). (2001). Atom and Archetype : The Pauli/Jung Letters, 1932-1958, Princeton, N.J.: Princeton University Press. ISBN 0-691-01207-5
• Jung, C. G., & Sabini, M. (2002). The Earth Has a Soul: the nature writings of C.G. Jung. Berkeley, Calif.: North Atlantic Books.
• Anthony Stevens. "Jung, A Very Short Introduction" (1994)

An early writing by Jung, dating from around 1917, was his poetic work, The Seven Sermons To The Dead (Full Text). Written in the persona of the 2nd century religious teacher Basilides of Alexandria, it explores ancient religious and spiritual themes, including those of gnosticism. This work is included in some editions of Memories, Dreams, Reflections.

External links

• The Jung Page, original essays, reprinted articles, reviews of books and films, research tools, a lexicon of terms, and other works.
• Influence on Friesian philosophy
• C.G. Jung Center of New York and The Kathrine Mann Library
• Carl Jung Resources for home study and practice.
• Matter of Heart, a documentary film about Carl Jung
• Center for Jungian Studies of South Florida Jung related seminars, lectures, and workshops
• Carl Jung: An Anthology of Thought
• C. G. Jung Papers Collection at the ETH-Bibliothek
• Carl Gustav Jung Personality Types
• The website "inner explorations," which gives information on Jungian psychology and Christian spirituality and their interface, is available at [[2]]
• Personality Theories: Carl Jung [3]

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