Carl Jung

This is an old revision of this page, as edited by 81.155.128.124 (talk) at 16:06, 5 October 2006 (→Jungian psychology). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.

Revision as of 16:06, 5 October 2006 by 81.155.128.124 (talk) (→Jungian psychology)(diff) ← Previous revision | Latest revision (diff) | Newer revision → (diff)

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

Introduction

Jung's unique and broadly influential approach to psychology 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 for most of his life, much of his life's work was spent exploring other realms: Eastern vs. Western philosophy, alchemy, astrology, sociology, as well as literature and the arts. Jung also emphasized the importance of balance. He cautioned that modern humans rely too heavily on science and logic and would benefit from integrating spirituality and appreciation of the unconscious realm. Interestingly, Jungian ideas are not typically included in curriculum of most major universities' psychology departments, but are occasionally explored in humanities departments.

Many pioneering psychological concepts were originally proposed by Jung, including:

In addition, the popular career test currently offered by high school and college career centers, the Myers-Briggs Type Indicator, is strongly influenced by Jung's theories.

Jungian psychology

Main articles: Jungian psychology and Analytical psychology

Jung developed a distinctive approach to the study of the human psyche. Through his early years working in a Swiss hospital with schizophrenic (not "psychotic" as the previous person claimed - psychosis has a special meaning for Jung) patients and collaborating with Sigmund Freud and the burgeoning psychoanalytic community, he gained a closer look at the mysterious depths of the human unconscious. Fascinated by what he saw (and spurred on with even more passion by the experiences and questions of his personal life) he devoted his life to the exploration of the unconscious. However, Jung did not feel that experimental natural science was the best means to understand the human soul. For him, an empirical investigation of the world of dream, myth, and soul represented the most promising road to deeper understanding.

The overarching goal of Jung's work was the reconciliation of the life of the individual with the world of the supra-personal archetypes. He came to see the individual's encounter with the unconscious as central to this process. The human experiences the unconscious through symbols encountered in all aspects of life: in dreams, art, religion, and the symbolic dramas we enact in our relationships and life pursuits. Essential to the encounter with the unconscious, and the reconciliation of the individual's consciousness with this broader world, is learning this symbolic language. Only through attention and openness to this world (which is quite foreign to the modern Western mind) are individuals able to harmonize their lives with these suprapersonal archetypal forces.

"Neurosis"(A term not commonly used in contemporary Psychology) results from a disharmony between the individual's consciousness and the greater archetypal world. The aim of psychotherapy is to assist the individual in reestablishing a healthy relationship to the unconscious (neither being swamped by it — a state characteristic of psychosis — nor completely shut off from it — a state that results in malaise, empty consumerism, narcissism, and a life cut off from deeper meaning). The encounter between consciousness and the symbols arising from the unconscious enriches life and promotes psychological development. Jung considered this process of psychological growth and maturation (which is known as individuation) to be of critical importance to the human being, and ultimately to modern society.

In order to undergo the individuation process, the individual must be open to the parts of oneself beyond one's own ego. In order to do this, the modern individual must pay attention to dreams, explore the world of religion and spirituality, and question the assumptions of the operant societal worldview (rather than just blindly living life in accordance with dominant norms and assumptions).

The collective unconscious

Jung's concept of the collective unconscious has often been misunderstood. In order to understand this concept, it is essential to understand his idea of the archetype, something typically foreign to the highly rational, scientifically-oriented Western mind.

The collective unconscious could be thought of as the DNA of the human psyche. Just as all humans share a common physical heritage and predisposition towards specific physical forms (like having two legs, a heart, etc.) so do all humans have a common psychological predisposition. However, unlike the quantifiable information that composes DNA (in the form of coded sequences of nucleotides), the collective unconscious is composed of archetypes.

In contrast to the objective material world, the subjective realm of archetypes can not be fully plumbed through quantitative modes of research. Instead it can be revealed more fully through an examination of the symbolic communications of the human psyche — in art, dreams, religion, myth, and the themes of human relational/behavioral patterns. Devoting his life to the task of exploring and understanding the collective unconscious, Jung theorized that certain symbolic themes exist across all cultures, all epochs, and in every individual..

The shadow

The shadow is an unconscious complex that is defined as the repressed and suppressed aspects of the conscious self.

There are constructive and destructive types of shadow.

On the destructive side, it often represents everything that the conscious person does not wish to acknowledge within themselves. For instance, someone who identifies as being kind has a shadow that is harsh or unkind. Conversely, an individual who is brutal has a kind shadow. The shadow of persons who are convinced that they are ugly appears to be beautiful.

On the constructive side, the shadow may represent hidden positive influences. Jung points to the story of Moses and Al-Khidr in the 18th Book of the Koran as an example.

Jung emphasized the importance of being aware of shadow material and incorporating it into conscious awareness, lest one project these attributes on others.

The shadow in dreams is often represented by dark figures of the same gender as the dreamer.

According to Jung the human being deals with the reality of the Shadow in four ways: denial, projection, integration and/or transmutation.

Anima and Animus

Jung identified the anima as being the unconscious feminine component of men and the animus as the unconscious masculine component in women. However, this is rarely taken as a literal definition: many modern day Jungian practitioners believe that every person has both an anima and an animus. Jung stated that the anima and animus act as guides to the unconscious unified Self, and that forming an awareness and a connection with the anima or animus is one of the most difficult and rewarding steps in psychological growth. Jung reported that he identified his anima as she spoke to him, as an inner voice, unexpectedly one day.

Oftentimes, when people ignore the anima or animus complexes, the anima or animus vies for attention by projecting itself on others. This explains, according to Jung, why we are sometimes immediately attracted to certain strangers: we see our anima or animus in them. Love at first sight is an example of anima and animus projection. Moreover, people who strongly identify with their gender role (e.g. a man who acts aggressively and never cries) have not actively recognized or engaged their anima or animus.

Jung attributes human rational thought to be the male nature, while the irrational aspect is considered to be natural female. Consequently, irrationality is the male anima shadow and rationality is the female animus shadow.

Individuation

Carl Gustav Jung introduced the concept of individuation. This brief summary is based on a chapter by Henri Ellenberger in the book "The Discovery of the Unconscious."

While important to many people, the concept of individuation takes on a deep meaning for adults at midlife—a time at which life’s meaning and purpose come to the fore. In writing about Jung, Ellenberger described midlife or Lebenswende as representing a profound change, gradual or sudden—that can manifest from "long-repressed intellectual or spiritual needs" (Ellenberger, 1970, p. 711) . This change may be seen as a gift from the unconscious—a warning to take full advantage and not waste this precious second half of life (p 711).

The process of individuating can take a lifetime. It consists of a series of metamorphoses (the death/rebirth cycle), such as birth/infancy, puberty, adulthood, and midlife. If one can individuate at midlife, the ego is no longer at the center (p. 712), and the individual makes some sort of peace with her/his mortality.

For the proverbial midlife crisis, Jung suggests that this turning of life may be cured by seriously resuming the practice of religion. However, many are disinclined to take up the practice of traditional religion. For these, Jung suggests his own approach to therapy—a synthetic-hermeneutic method (p. 715).

Jungian therapy

Steps for the Jungian approach to therapy involve the following:

reading (for some),
collaboration with the therapist,
focusing on the situation at present,
making concrete any insight—and finding a way to put it into practice in everyday life.

If done well, this process moves one through the transcendent function—a dynamic, difficult process of synthesizing conscious and unconscious data. Sometimes the unconscious needs some coaxing to let the relevant content emerge. This can be helped along by:

working with dreams;
working with spontaneous fantasies; and
creating images through drawing and painting.

In Jung’s view, one who moves forward on the path will confront the archetype of the soul (animus, anima) and the archetype of the spirit (the wise old man, the crone). With much effort, this cycle of the journey can end in individuation—in other words, realizing the archetype of the self or “Becom what thou art” (p. 718).

Psychological Types

The often misunderstood terms extrovert and introvert derive from this work. In Jung's original usage, the extrovert orientation finds meaning outside the self, in the surrounding world, whereas the introvert is introspective and finds it within.

There are four primary modes of experiencing the world in Jung’s model: two rational functions (thinking and feeling), and two perceptive functions (sensation and intuition). Sensation is the perception of facts. Intuition is the perception of the unseen. Thinking is analytical, deductive cognition. Feeling is synthetic, all-inclusive cognition. In any person, the degree of introversion/extroversion of one function can be quite different to that of another function.

Broadly speaking, we tend to work from our most developed function, while we need to widen our personality by developing the others. Related to this, Jung noted that the unconscious often tends to reveal itself most easily through a person's least developed function. The encounter with the unconscious and development of the underdeveloped function(s) thus tend to progress together.

The Philemon Foundation

The Philemon Foundation is a non-profit organisation that has set itself the task of preparing a new edition of Jung's Collected Works, including many new manuscripts that were previously thought to be lost or had not yet been translated. It is estimated that an additional 30 volumes of work will be published containing previously unreleased manuscripts, seminars and correspondences. The foundation's website is at http://www.philemonfoundation.org/

Influence

Jung has had an enduring influence on psychology as well as wider society. He has influenced psychotherapy (see Jungian psychology and Analytical psychology).

The concept of introversion vs. extraversion
The concept of the complex
Myers-Briggs Type Indicator (MBTI) was inspired by Jung's Psychological Types theory. The Myers-Briggs Type Indicator assesses people on extraversion and introversion, Jung's function types and also on judging-perceiving, a dimension not found in Jung's original taxonomy but germane to his distinction between rational and irrational functions.
Socionics, similar to MBTI, is also based on Jung's Psychological Types.

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 - one Rowland H. - 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 church. 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 Thatcher, a long-time friend and drinking buddy of Bill Wilson, co-founder of Alcoholics Anonymous (A.A.) Thatcher 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 ultimately found its way into the formation of Alcoholics Anonymous, the original 12-step program, and from there into the whole 12-step recovery movement.

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.

Influences on culture

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."

Episode 16: Urgo of Season 3 of sci-fi TV series Stargate SG-1 explores the Jungian theory of the duality and the shadow.

Jung had a 16-year long friendship with author Laurens van der Post from which a number of books and a film were created about Jung's life.

The concept of the collective unconscious is one of the main topics in the Dune novel series.

The various Jungian ideals and archetypes heavily influenced the modern philosophical, surreal roleplaying game Persona and are one of the reasons cited for its strong, intriguing plot.

Jung's influence on noted Canadian novelist Robertson Davies is apparent in many of Davies's fictional works. In particular, The Cornish Trilogy and his novel The Manticore each base their design on Jungian concepts.

Jung influenced much of Joseph Campbell's thought.

Ted Hughes's 1970 collection 'Crow' shows Hughes' interest in Jungian theory.

The progressive metal band, Tool, have incorporated ideas from Jung's work into their albums, especially Ænima. Songs such as "Forty Six & 2" and "Ænema" (the title of this song and the title of the album both being derived from Jung's anima) are particularly fraught with references. Additionally, The Police made references to Carl Jung in their album Synchronicity.

J. Michael Straczynski's Babylon 5 television series used many of Jung's concepts throughout the series.

The video games Xenogears and Xenosaga utilize many of the ideas proposed by Carl Jung as major storyline components of the game, and even create physical manifestations of his notions within actual characters, Albedo, Nigredo, Rubedo, etc.

Jung's writing was introduced to Italian film maker Federico Fellini in the 1950s and had an effect on the way Fellini incorporated dreams into films after La Dolce Vita.

Jungian ideas make up a large part of the intellectual foundations of the Earthsea stories, the classic fantasy series written by Ursula le Guin.

Blue Man Group's "Rock Concert Movement #237" is "Taking the audience on a Jungian journey into the collective unconscious by using the shadow as a metaphor for the primal self that gets repressed by the modern persona and also by using an underground setting and labyrinth office design to represent both the depths of the psyche and the dungeon-like isolation of our increasingly mechanistic society which prevents people from finding satisfying work or meaningful connections with others."

In the movie Batman Begins, the character of Jonathan Crane, aka "The Scarecrow", is a Jungian psychiatrist and at the same time personifies one of man's primal archetypes (the Scarecrow).

Jung's theory of the shadow is of central importance in the modern horror roleplaying game Kult, in which reality as humanity knows it is merely an illusion, built to deprive us of our natural divinity. The act of merging with one's shadow is the ultimate step on the path to transcending this spiritual prison.

In The Electric Kool-Aid Acid Test, Tom Wolfe describes the classic experiment in which Ken Kesey and his Merry Pranksters, under the influence of LSD, explore manifestations of synchronicity by listening to a recording of a drug-induced monologue while watching the Ed Sullivan Show. Also, the central goal of the psychedelic movement, opening the doors of perception, is repeatedly associated with Jungian concepts throughout the book.

Stanley Kubrick's 1987 film Full Metal Jacket features an underlying theme about the duality of man throughout the action and dialogue of the film. One scene plays out this way: A Colonel asks a soldier, "You write 'Born to Kill' on your helmet and you wear a peace button. What's that supposed to be, some kind of sick joke?" To which the soldier replies, "I think I was trying to suggest something about the duality of man, sir... The Jungian thing, sir."

The plot of James Kerwin's scifi noir film Yesterday Was a Lie is said to contain multiple Jungian references, and press interviews with the cast and crew confirm that Jung's work in alchemy and dream analysis played a pivotal role in the development of the screenplay.

Jung is one of the main characters in Timothy Findley's novel, Pilgrim.

In the Emmy award winning television show Northern Exposure the radio D.J. Chris Stevens made continual references to Jung's ideas. The show often let the audience into the characters' unconscious by weaving their dreams into the plot.

Jung appears as a major character as a ghost in the novel Between the Bridge and the River by Scottish TV personality Craig Ferguson. He appears as an hallucination to one of the main characters in various parts of the novel.

Jung's theories about the collective unconscious are a tool used by the character Peter Wilmot to get to know Misty in the Chuck Palahniuk novel Diary.

Jung appears in the last row of the Sgt. Pepper's Lonely Hearts Club Band cover, on Edgar Allen Poe's right. Portrayed in this modern pantheon of the collective unconscious, Jung's presence is a tribute to his thought about mass-communication and mass-desire.

Herman Hesse, author of works such as Siddhartha and 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 Carl Jung personally, and was challenged to new creative heights: During a three-week period during September and October 1917, Hesse penned his novel Demian.

In the video game, Eternal Darkness, Jung is mentioned by Edward Roivas, one of the playable characters in the game. Edward tries to compare Jung's collective unconscious to the machinations of Ulyoth (one of the three ancients).

References

Ellenberger, Henri F (1970). "Carl Gustav Jung and Analytical Psychology”, a chapter in The Discovery of the Unconscious: The History and Evolution of Dynamic Psychiatry. BasicBooks, Perseus Books Group.

Jung bibliography

Works arranged by original publication date if known:

Jung, C. G. (1902–1905). Psychiatric Studies. Collected Works Vol. 1. 1953 ed. 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.
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 . 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. 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 published in some editions of Memories, Dreams, Reflections.

External links

Archive for Research in Archetypal Symbolism: A pictorial and written archive of mythological, ritualistic, and symbolic images from all over the world and from all epochs of human history.
A short bio of Jung
Influence on Friesian philosophy
Article on Carl Jung and the shadow archetype
Mythology in Psychotherapy
Jung and the Age of Aquarius
Texts in Spanish related to jungian thought
C.G. Jung Center of New York and The Kathrine Mann Library
Analytical Psychology Discussion Forum
Jung and The Nazi Involvement A Critique of Jung's 'Ontogenesis recapitulates Phylogenesis' postulate on various grounds".
Carl Jung, Wolfgang Pauli, and Marie-Louise von Franz
Carl Jung at Find-A-Grave
C.G. Jung - Life and Work
Myths-Dreams-Symbols - The Psychology of Dreams
C.G. Jung Institute of Los Angeles
The Seven Sermons to the Dead
Latin Bidden or Not Bidden God is Present Erasmus Quote a Favorite of Jung
English Erasmus Quotation A Favorite of Jung
Matter of Heart, a documentary film about Carl Jung
The Center for Jungian Studies of South Florida Jung related seminars, lectures, and workshops

Template:Link FA

Categories:

Misplaced Pages