Book Reviews

C larke , J.J. Jung and Eastern Thought: A Dialogue with the Orient
J acoby , M ario . Shame and the Origins of Self-Esteem: AJungian Approach
L ammers , A nn C onrad . In Cod's Shadow: The Collaboration of Victor White and C.G. Jung     

Reviews

Jung , C. G. General bibliography of C. G. Jung's writings Jung , C. G. General index to the Collected works Wiener , Aharon . The Prophet Elijah in the development of Judaism. A depth-psychological study Copans , S. and Singer , T. Who's the patient here? Portraits of the young psychotherapist Minuchin , S., Rosman , B. L. and Baker , L. Psychosomatic families: anorexia nervosa in context Bryant , C. The river within: the search for God in the depth     

Reviews

Chiron: a new review of Jungian analysis
J acoby , M ario . The Analytic Encounter: Transference and Human Relationship.
W estman , H einz . The Structure of Biblical Myths. The Ontogenesis of the Psyche.
P apadopoulos , R. S aayman , G. (eds.). Jung in Modern Perspective.
J ensen , F erne (Ed.). C. G. Jung, Emma Jung and Toni Wolff. A Collection of Remembrances.
L awrence , M arilyn . The Anorexic Experience.
S pignesi , A ngelyn . Starving Women. A Psychology of Anorexia Nervosa.     

Reviews

H enderson , J oseph , L. Shadow and Self: Selected Papers in Analytical Psychology .
J ung , C. G. Analytical Psychology: Notes of the Seminar given in 1925 .
H opcke , R obert H. Jung, Jungians, and Homosexuality .
J acoby , M ario . Individuation & Narcissism: The Psychology of Self in Jung & Kohut .
E dinger , E dward , F. The Living Psyche: A Jungian Analysis in Pictures .
B isagni , F rancisco (Ed.) Analysis: An International Review of Clinical Psychotherapy     

Jung's lives

Forty published life histories of C. G. Jung are grouped into eight categories: autobiography, hagiographies, pathographies, professional biographies, intellectual biographies, illustrated biographies, religious biographies, and joint Jung/Freud biographies. Each work is briefly reviewed in terms of its scope, its main contributions to the biographical literature on Jung, and its principal shortcomings. A short list of selected readings on Jung's life is recommended.     

Book Review

C. G. Jung : Psychological reflections Frances Smart : Neurosis and crime Gérard Borg : Le voyage à la drogue Karl Menninger : Number words and number symbols: a cultural history of numbers Alvin R. Mahrer . (Ed.) New approaches to personality classification Curatorium C. G. Jung Institute (Eds.) Conscience Joachim Fleschner : Childhood and destiny: the triadic principle in genetic education Kenneth Koch : Wishes, lies and dreams Joe Kovel : White racism: a psychohistory Isca Salzberger -Wittenberg : Psycho-analytic insight and relationships: Kleinian approach Robert C. Carson : Interaction concepts of personality     

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.     

Critical Notices

Aion , by C. G. Jung: Translated by R. F. C. Hull. Collected Works , Vol. 9, Part II. Illustracted. Bollingen Series 20
Jung and St. Paul , by David Cox
Jung and the Problem of Evil , by H. L. Philp, 1958     

Criticals Notices

C. G. Jung , by E. A. Bennet
The Structure and Dynamics of the Psyche , by C. G. Jung, translated by R. F. C. Hull
The Living Symbol , by G. Adler     

Listen to the Dreams: Interview with Russell Arthur Lockhart at 65

Los Angeles-born Russell Lockhart has a doctoral degree (human psychophysiology) from the University of Southern California. In 1974 he graduated from the C. G. Jung Institute of Los Angeles, where he served as Director of Analyst Training from 1979 to 1982. Since 1974 he has been in private practice. He has served on the faculties at the University of California, Santa Barbara, and University of California, Berkeley. He was a research psychologist at the University of California, Los Angeles, and Director of the Psychophysiological Research Laboratory at Camarillo State Hospital. Dr. Lockhart is the author of Words as Eggs: Psyche in Language and Clinic; Psyche Speaks: A Jungian Approach to Self and World; Secrets of Undergroundtrader.com (with Jay Yu), and two books in progress: Gleanings from the Dreamfield and Hints and Helps for Short-Term Traders. He and his wife Frankie have been married 44 years and have four children. My first contact with Dr. Lockhart occurred in 1973, when he shared with me his work with cancer patients. We met again in 1982, when he presented the inaugural series of The C. G. Jung Lectures at the C. G. Jung Foundation of New York. Since that meeting Dr. Lockhart and I have maintained a relationship online, which enabled us to produce this interview.     

Jung and Lévy-Bruhl

For his knowledge of 'primitive' peoples, C. G. Jung relied on the work of Lucien Lévy-Bruhl (1857-1939), a French philosopher who in mid-career became an armchair anthropologist. In a series of books from 1910 on, Lévy-Bruhl asserted that 'primitive' peoples had been misunderstood by modern Westerners. Rather than thinking like moderns, just less rigorously, 'primitives' harbour a mentality of their own. 'Primitive' thinking is both 'mystical' and 'prelogical'. By 'mystical', Lévy-Bruhl meant that 'primitive' peoples experience the world as identical with themselves. Their relationship to the world, including to fellow human beings, is that of participation mystique. By 'prelogical', Lévy-Bruhl meant that 'primitive' thinking is indifferent to contradictions. 'Primitive' peoples deem all things identical with one another yet somehow still distinct. A human is at once a tree and still a human being. Jung accepted unquestioningly Lévy-Bruhl's depiction of the 'primitive' mind, even when Jung, unlike Lévy-Bruhl, journeyed to the field to see 'primitive' peoples firsthand. But Jung altered Lévy-Bruhl's conception of 'primitive' mentality in three key ways. First, he psychologized it. Whereas for Lévy-Bruhl 'primitive' thinking is to be explained sociologically, for Jung it is to be explained psychologically: 'primitive' peoples think as they do because they live in a state of unconsciousness. Second, Jung universalized 'primitive' mentality. Whereas for Lévy-Bruhl 'primitive' thinking is ever more being replaced by modern thinking, for Jung 'primitive' thinking is the initial psychological state of all human beings. Third, Jung appreciated 'primitive' thinking. Whereas for Lévy-Bruhl 'primitive' thinking is false, for Jung it is true--once it is recognized as an expression not of how the world but of how the unconscious works. I consider, along with the criticisms of Lévy-Bruhl's conception of 'primitive' thinking by his fellow anthropologists and philosophers, whether Jung in fact grasped all that Lévy-Bruhl meant by 'primitive' thinking.     

Reviews

V on franz , M arie-louise , C. G. Jung: his myth in our time.
M eltzer , D., B remner , J., H oxter , S., W eddell , D., W ittenberg , I. Explorations in autism—a psychoanalytic study.
S inger , J une . Androgyne: towards a new theory of sexuality.
C. G. Jung letters
F reeman , T homas : Childhood psychopathology and adult psychosis.
V an de W inckel , E rna. Les symboles et l'inconscient.     

Book Reviews

The Freud/Jung Letters. The Correspondence between Sigmund Freud and C. G. Jung. McG uire , W illiam (Ed.). Trs. by Ralph Manheim and R. C. F. Hull
F ordham , M., G ordon , R., H ubback , J., L ambert , K. and W illiams , M. Analytical psychology: A modern science. The library of analytical psychology, vol. 1
W eaver , R ix . The old wise woman. A study of active imagination
A igrisse , G ilberte . Psychogènese d'un poème: La route du sel (Roger Bodart)
A llen , D avid . The fear of looking or Scopophilic-exhibitionistic conflicts
R eitenback , H endrik M. (Ed.). The analytic situation
L uria , A. R. The man with a shattered world. The history of a brain wound. Trans. from the Russan by Lynn Solotaroff
H artmann , E rnest L. The functions of sleep
B enthall , J onathan (Ed): The limits of human nature     

Book reviews

Shamdasani, Sonu. Cult Fictions: C. G. Jung and the Founding of Analytical Psychology
Shamdasani, Sonu. Cult Fictions: C.G. Jung and the Founding of Analytical Psychology
Sandner, Donald F. & Wong, Steven H. (eds.). The Sacred Heritage: The Influence of Shamanism on Analytical Psychology
Bion, W. R. War Memoirs 1917–1919
Mitrani, Theodore, Mitrani, Judith et al. (eds.). Encounters with Autistic States
Spensley, Sheila. Frances Tustin
Symington, Neville. The Making of a Psychotherapist.
Killick, Katherine & Schaverien, Joy (eds.). Art, Psychotherapy and Psychosis.     

Reviews

S ámuels , A., S horter , B., P laut , A. A Critical Dictionary of Jungian Analysis
J acoby , M. Individuation und Narzissmus. Psychologie des Selbst bei C. G. Jung und H. Kohut
B ührmann , M. V era . Living in Two Worlds: Communications between a White Healer and her Black Counterparts
M asterson , J ames F. The Real Self: A Development Self, and Object Relations Approach     

Learning from the patient: The East,synchronicity and transference in the history of an unknown case of C.G. Jung

This article presents the history of one until now unknown case of C.G. Jung: Maggy Reichstein. Born in Indonesia in 1894 in a very aristocratic family, she brought her sister to Zurich to be treated by Jung in 1919, and later she herself was in analysis with him. Jung used her case as example in his lecture in 1937 on the realities of practical psychotherapy, relating it to the process of transference and countertransference. Jung deepened his studies in Eastern psychology after a series of dreams she had, which culminated in the Yoga Kundalini Seminars. She was also the case presented in his article of 1951 on the concept of synchronicity. Jung wrote that her case, concerning synchronicity, remained unique in his experience. Jung also published some of her mandalas. He considered her able to understand his ideas in depth. Reichstein was for Jung an important case, which challenged and triggered his interests in different subjects.     

Books Received

Includes brief reviews of the following books:
Analytical Psychology
Segal, R. A., Jung on Mythology.
Stevens, A., An Intelligent Person's Guide to Psychotherapy.
Von Franz, M-L., Archetypal Patterns in Fairy Tales.
Psychoanalysis
Geissman, C. & Geissmann, P., A History of Child Psychoanalysis.
Psychotherapy
Lomas, P., Personal Disorder and Family Life.     

A Review of: “A Limbo of Shards”

The following interview began as a family conversation over the Christmas holidays in 1987 at the home of Jane and Joseph (Jo) Wheelwright on the Hollister Ranch in Santa Barbara County, California. Betty, the Wheelwrights' daughter-in-law and a writer and teacher, was curious about their thoughts on gender differences. With the tape recorder running, they agreed to answer some questions.

The Wheelwrights both worked personally with C. G. Jung and have been Jungian analysts for 50 years. They, with others, founded the C. G. Jung Institute of San Fmncisco in 1943. Dr. Joseph Wheelwright is Emeritus Clinical Professor of Psychiatry at the University of California at San Francisco and a former faculty member of the University of California in Berkeley. He has published about 50 articles in various psychological journals in the US. and abroad. Jane Hollister Wheelwright has written about gender issues in Women and Men (San Francisco Jung Institute, 1978) and in For Women Growing Older: The Animus (C. G. Jung Educational Center of Houston, Texas, 1984). She grew up in the wilderness, an experience that has influenced many of her preceptions.     

Jung and Lévy-Bruhl

Abstract: For his knowledge of ‘primitive’ peoples, C. G. Jung relied on the work of Lucien Lévy‐Bruhl (1857–1939), a French philosopher who in mid‐career became an armchair anthropologist. In a series of books from 1910 on, Lévy‐Bruhl asserted that ‘primitive’ peoples had been misunderstood by modern Westerners. Rather than thinking like moderns, just less rigorously, ‘primitives’ harbour a mentality of their own. ‘Primitive’ thinking is both ‘mystical’ and ‘prelogical’. By ‘mystical’, Lévy‐Bruhl meant that ‘primitive’ peoples experience the world as identical with themselves. Their relationship to the world, including to fellow human beings, is that of participation mystique. By ‘prelogical’, Lévy‐Bruhl meant that ‘primitive’ thinking is indifferent to contradictions. ‘Primitive’ peoples deem all things identical with one another yet somehow still distinct. A human is at once a tree and still a human being. Jung accepted unquestioningly Lévy‐Bruhl's depiction of the ‘primitive’ mind, even when Jung, unlike Lévy‐Bruhl, journeyed to the field to see ‘primitive’ peoples firsthand. But Jung altered Lévy‐Bruhl's conception of ‘primitive’ mentality in three key ways. First, he psychologized it. Whereas for Lévy‐Bruhl ‘primitive’ thinking is to be explained sociologically, for Jung it is to be explained psychologically: ‘primitive’ peoples think as they do because they live in a state of unconsciousness. Second, Jung universalized ‘primitive’ mentality. Whereas for Lévy‐Bruhl ‘primitive’ thinking is ever more being replaced by modern thinking, for Jung ‘primitive’ thinking is the initial psychological state of all human beings. Third, Jung appreciated ‘primitive’ thinking. Whereas for Lévy‐Bruhl ‘primitive’ thinking is false, for Jung it is true—once it is recognized as an expression not of how the world but of how the unconscious works. I consider, along with the criticisms of Lévy‐Bruhl's conception of ‘primitive’ thinking by his fellow anthropologists and philosophers, whether Jung in fact grasped all that Lévy‐Bruhl meant by ‘primitive’ thinking.     

Book Reviews

B eebe , J ohn . Integrity in Depth
S edgwick , D avid . Jung and Searles: A comparative study
R uszczynski , S tanley (ed.). Psychotherapy with Couples: Theory and Practice at the Tavistock Institute of Marital Studies
K elly , S ean . Individuation and the Absolute: Hegel, Jung, and the Path Toward Wholeness
S egal , R obert A. The Gnostic Jung: Including 'Seven Sermons to the Dead'
H aule , J ohn R. Divine Madness: Archetypes of Romantic Love