C. G. Jung and the Shaman''s Vision

Implications for Modern Analysis and Psychotherapy. After this rather wide-ranging journey reviewing the shamanic archetype with Jung as its centre, we come back to the question of what all this means for the present age. We are now into the second generation as followers of Jung in terms of the movement that has developed bearing his name. It is clear that the original founder, himself, performed the functions of a primitive shaman by the influence he has exerted on a culture and its power to deal with the elements of healing and curing. He has fused science and religion, or the rational and the irrational or mystical, in a remarkable synthesis. However, there is now much questioning in Jungian circles, as the initial light and power emanating from his personality are on the wane and as those who knew him are beginning to pass on, as to what is the meaning of the movement he represented. What we see emerging are the development of different approaches to treatment and to the healing process. At present, it could be said that there are eclectic or modern Jungians who function basically through dreams, treat relationship in a symbolic way and practise the paradigm of teacher and pupil. There are the priestly Jungians who might be considered 'classical' Jungians who have almost ritualistically tried to recreate what he represented, even bringing in the Swiss cultural background. They evoke the numinous and archetypal in the healing process much as priests do. There are the medical Jungians who have fused psychoanalysis with other traditions, such as Klein, Winnicott, Bion, Langs, Kohut and others, who express Jung and the healing process in technical, scientific terms. There are, finally, those few who might be called the 'true Jungians', who differ from other Jungians inasmuch as they, like Jung, function as shamans in the therapeutic process dealing directly with the patient's illness in order to produce a transformational healing experience. The great difficulty is that there are few analysts who can be shamans and work as Jung did. Shamanism, as the literature reveals, is a dangerous occupation and few can survive it for a long period of time, hence the natural tendency is to function in one of the other three larger categories and cross integrations.(ABSTRACT TRUNCATED AT 400 WORDS)     

C. G. Jung and intuition: from the mindscape of the paranormal to the heart of psychology

Intuition is central in the work, practice, and philosophical legacy of C. G. Jung. In this paper, I will first discuss the importance of intuition for Jung in the paradigm usually designated the ‘paranormal’. Jung was attracted to intuition as an extra‐ordinary gift or function in the traditional sense, and this is considered here in relation to his 1896‐1899 Zofingia Lectures and 1902 On the Psychology and Pathology of So‐called Occult Phenomena: A Psychiatric Study. A significant development then occurred in 1913, when esotericist intuitions were turned toward psychological use with Jung's Red Book. There, his personal and private use of intuition – and we know how extraordinarily intuitive he was – led Jung to fully incorporate intuition at the core of his psychology. Not only in his practice, in the crucial intuitive form of empathy, but as we will see, also at the very heart of his theory. In 1921, Jung wrote Psychological Types, where intuition became one – the first – of the four fundamental functions and types of the psyche next to thinking, feeling, and sensation. In 1921, Jung proved to the world in rational argument that intuition was no longer a psychologist's hobby for table turning, but the most significant function of the psyche.     

荣格与《易经》

荣格在《易经》的影响下提出了具有重大理论价值的"同时性原理",这是一种与因果律完全不同的普遍性联系。本文介绍了荣格的这一原理,依据《易传》的相关论述对其作了深入剖析,并进一步用"同气相求"同类相动"的道理,对同时性现象,包括占筮过程作了新的解释。文章认为,荣格在肯定《易经》科学价值的同时,正确地指出了《易经》所代表的中国科学与西方科学在思维方式和认识方法上的根本区别。     

Bion und C.G. Jung

This paper investigates the possible impact of C.G. Jung’s Tavistock Lectures on Bion’s concept of the living container. In the first part of the paper the author argues for clues pointing to such an essential impact, by means of text passages as well as the facts of the Bion-Beckett case, up to and including issues of Bion’s first publication The imaginary twin. The second part investigates the fate of the assumed cryptomnesia. From this point of view Bion’s concept of the container appears to be the result of growth in the container-contained mode. Finally the author deals with the question whether cryptomnesia in psychoanalytical literature can frequently be seen as the result of psychic growth.     

On the Eightieth Birthday of C. G. Jung

On the 8th of July, 1955, the Society of Analytical Psychology held a reception in honour of Professor Jung's eightieth birthday. Professor C. A. Mace and Professor Arnold Toynbee paid a gracious compliment to the Society in delivering addresses which the Editor has much pleasure in including in the present issue of the Journal.     

C. G. Jung after ten years

Thoughts while driving on a quiet street … We were camping out in British Columbia in the most gorgeous campgrounds I'd ever seen. It was raining. We were the only campers around, as it was out of season. Driving up the coast from California to British Columbia, camping a little and staying in motels with our two children, had taken longer than we'd planned. Now, we were finally close to Victoria, and we chose to camp out instead of going to a motel. British Columbia gets a lot of rain. I realized that the lush beauty and greenery of the campgrounds were due to the rain, but it didn't occur to me that we would actually be rained upon. We were soaked by the downpour, ail of our packed clothes and bedding were very damp, and I quickly began to feel miserable.     

The hermeneutic background of C. G. Jung

Hermeneutics has been central to the practice of Jung's psychology from the beginning, although he never fully and consistently developed a hermeneutic method of inquiry and the literature addressing this aspect of his psychology is not extensive. In this paper(1) we undertake a critical re-examination of Jung's relationship to hermeneutic thought, based on his explicit references to hermeneutics in the Collected Works and his theoretical development of the notion of archetypes. Although Jung did not consistently formulate a hermeneutic approach to inquiry, his theoretical development of archetypes is rich in hermeneutic implications. In particular, his notion of the archetype as such can be understood hermeneutically as a form of non-conceptual background understanding. Some implications of this construal of archetypes for Jungian hermeneutics as a form of inquiry are considered.     

Dreams,Memories, Reflections by C. G. Jung

Abstract

Group interventions have assumed a growing role in primary prevention and supportive care for cancer and HIV disease. Earlier sections of this Special Report examined empirical findings for these interventions and provided recommendations for future research. The current section offers brief recommendations for service providers, policymakers, and stakeholders.

Group services now occupy an increasingly prominent place in primary prevention programs and medical settings. In previous sections of this Special Report (Sherman, Leszcz et al., 2004; Sherman, Mosier et al., 2004a, 2004b) we examined the efficacy of different group interventions at different phases of cancer or HIV disease, considered characteristics of the intervention and the participants that might influence outcomes, and discussed mechanisms of action. Methodological challenges and priorities for future research were highlighted. In this, the final section, we offer brief recommendations for service providers, policymakers, and other stakeholders. We consider some of the barriers that constrain use of empirically-based group interventions and note how these programs might be implemented more widely and effectively.