Deepening the soul: An interview with murray stein

Murray Stein is a graduate of Yale University, Yale Divinity School, and has a Ph.D. from the University of Chicago. In 1973 he received his Diploma from the C. G. Jung Institute in Zürich. He has been in private practice since 1976 in Wilmette, Illinois, where he is also a training analyst with the C. G. Institute of Chicago.

Dr. Stein is an ordained minister in the United Presbyterian Church. He is a founding member of the Inter-Regional Society of Jungian Analysts and was the first president of the Chicago Society of Jungian Analysts. He is the current president of the International Association for Analytical Psychology.

He is the author and editor of a several books, including In Midlife, Transformation and Jung's Map of the Soul, and Jungian Analysis.

Dr. Stein and his wife Jan have two children, Sarah and Christopher, and a Maltese terrier named Papageno.     

Jungian analysis: An elder's perspective

Dr. Joseph L. Henderson has the richest and longest history of any analyst who trained with Jung. He is in his 97th year, in excellent health and spirit, and continues to practice daily. He was in Zürich in the 1930s when Jung was developing many of his theories in the seminars Henderson attended. Henderson trained and analyzed with Jung, although he worked with other analysts as well. He received his medical training in London. Jung asked Henderson to write a chapter in Man and His Symbols, and he has been writing ever since. He is the author of Thresholds of Initiation and other books related to Jungian psychology. After World War II, along with the late Joseph Wheelwright, Elizabeth Whitney, Jane Wheelwright, and other analysts, he co-founded the C.G. Jung Institute of San Francisco, one of two Jungian centers in the U.S. at that time. He continues to work with candidates in training to become analysts, and to help research organizations such as the Archive for Research in Archetypal Symbolism (ARAS)     

The role played by Gerhard Adler in the development of analytical psychology internationally and in the UK

The Jungian analyst Gerhard Adler left Berlin and re‐settled in London in 1936. He was closely involved with the professionalization of analytical psychology internationally and in the UK, including the formation of the International Association for Analytical Psychology (IAAP) and The Society of Analytical Psychology (SAP).The tensions that arose within the latter organization led to a split that ended in the formation of the Association of Jungian Analysts (AJA). A further split at AJA resulted in the creation of another organization, the Independent Group of Analytical Psychologists (IGAP). Adler's extensive publications include his role as an editor of Jung's Collected Works and as editor of the C.G. Jung Letters.     

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.     

John Beebe in conversation with Beverley Zabriskie

John Beebe speaks with Beverley Zabriskie about the central motifs of his life and depth psychological experience, and how these informed his choice of vocation as psychiatrist, Jungian analyst, educator and author. Dr. Beebe narrates how he moved beyond the fate assigned the son of a needy mother and abandoning father. He illustrates how the role his family expected him to fill constellated archetypal motifs--the magical or divine curative child, the whiz kid--from which he had then to disidentify for the sake of becoming an individual with a personal voice and capacity to express his own true values. He tells of his differentiation and search for completion through the perspective of Jung's psychological types theory. He also reflects on the evolution of Jungian analytic theory and practice generally, his editorship of the JAP and the San Francisco Jung Institute Library Journal, his confrontation with analytic homophobia, and the emerging quality of professional and personal relationships in relation to ethics and to love. He assesses Jung's courage and integrity as displayed through the release of Jung's Red Book, and his own quest for an organic and psychological moral stance expressed in his benchmark book, Integrity in Depth.     

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.     

An interview with Murray Jackson by Jan Wiener

Murray Jackson was among the early trainees at the Society of Analytical Psychology (SAP) drawn to Jungian ideas during the 1950s when the training was still relatively informal. He was born in Australia where he became a doctor and came to London to study psychiatry with a particular interest in psychosis. He was influenced by Michael Fordham with whom he had an analysis and his four papers, published in the Journal of Analytical Psychology in the early 1960s, contributed significantly to the growing interest in clinical technique, particularly transference, that developed in the Society at that time. Later, he retrained at the British Institute of Psychoanalysis in the Kleinian tradition and was the first consultant at the Maudsley Hospital to run a 10-bed unit for severely mentally ill patients applying psychoanalytic principles. In April 2010, Jan Wiener interviewed Murray Jackson in France, where he now lives in retirement, about his interest and subsequent disappointment in Jungian ideas as well as his involvement with the Society of Analytical Psychology at a particular point in its history. After a brief introduction, the interview is reproduced in full.     

Group process in Jungian analytic training and institute life

Group process experience for analytic candidates is a neglected dimension of training, and receives little attention in the analytic literature. Jung observed group dynamics, but he never studied them closely, attending instead to the psychology of the individual. Unconscious currents in small groups have been studied by others, most notably by Wilfred Bion, and there are similarities between his theories of the group unconscious and Jung's theories of complexes. Experiential and didactic seminars in group process were added to the analytic curriculum at the C.G. Jung Institute of San Francisco in the early 1990s, leading to changes in the group dynamic of trainees and analysts alike. A discussion of the theories of Bion and Jung are followed by a report on our experiences of facilitating group process for analytic candidates. We give quotes from candidates and analyst members to illustrate the group process and its effects. The need for further study to develop a uniquely Jungian perspective on the unconscious structure and dynamics of the group is suggested.     

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     

Jungian Studies Graduate Program

Saybrook Graduate School and Research Center of San Francisco, in partnership with the Jung Educational Center of Houston, launched fully accredited master's and doctoral degrees in Jungian studies in the fall of 2008. A class of 17 full-time students completed the first year of studies and a second cadre will begin in both San Francisco and Houston in the fall of 2009. Additionally, students who wish only to deepen their understanding of Jung may undertake a 16-credit Jungian studies certificate course over a 2-year period. The Jungian studies courses are taught by Jungian analysts through in-person seminars, and other courses can be acquired online.     

A personal commentary on J.W. Perry,M.D., and introduction to ‘Reconstitutive process in the psychopathology of the Self’

John Weir Perry’s influence on the understanding of the psychotic process through his research in San Francisco between 1950 and 1981 was groundbreaking, because it both verified and expanded upon C.G. Jung’s research at the Burghölzli Hospital in Switzerland in the early 1900’s. The author explores both the brilliance of Perry’s contribution as a psychiatrist and Jungian analyst and also shows the flawed human, who, with his rare sensitivity to the psychotic process, devoted his life work to the schizophrenic population and their often ill-fated search for meaning. She tells how his creative engagement with the analytic processes of Self discovery eventually led to analytic boundary violations, which ultimately resulted in his indefinite suspension from membership in his local Jungian community. Further, this paper describes her reflections on the innovative work that influenced both the treatment of this population, as well as educating candidates in analytical training to be receptive to and cognizant of psychotic affects and imagery. The archetypal field of the psychotic process, its influence on the development of analytical psychology relative to the psychotic process, and one man’s impact on the analytic community are considered.     

Journal Reviews

[Authors are invited to submit for review articles published in professional journals on subjects likely to be of interest to readers of the Journal of Analytical Psychology. Chapters or secrtions of books may also be sent provided the book has not been submitted to our Book Review section.] Beebe , J. (San Francisco). ‘The trickster in the arts’ Gordon -Montagnon , R. (London). ‘Jung: fils rebelle ou prophete?’ Gordon -Montagnon , R. (London). ‘Desire and woman: a Jungian approach.’ Gordon -Montagnon , R. (London). ‘Tentative d'anatomie d'un concept: le soi.’ Salzmann , M. (Paris). ‘Divin Corbeau. Approche d'un my the sibérien’ Samuels , A. (London). ‘Gender and psyche: developments in analytical psychology’     

Book reviews

Books reviewed:
Schaverien, Joy The Revealing Image. Analytical Art Psychotherapy in Theory and Practice.
Raphael-Leff, J. (ed.) Ethics of Psychoanalysis.
Brooke, Roger (ed.) Pathways into the Jungian World. Phenomenology and Analytical Psychology.
Stevens, Anthony & Price, John. Evolutionary Psychiatry. A new Beginning.
Dixon, Patricia Nietzsche and Jung. Sailing a Deeper Night.
Gaillard, Christian Donne in mutazione: Saggi di Psicoanalisi dell'Arte.
Lopez-Pedraza, Rafael Dionysus in Exile. On the Repression of the Body and Emotions.
Ulanov, Ann Belford Religion and the Spiritual in Carl Jung.     

Psyche,Soma, and Gene Expression

Abstract

Slim, elegant, insightful, and fragile, Aniela Jaffe at 85 is a veritable symbol of our eternal quest for meaning. Aniela has authored many books in Jungian Psychology; among them are The Myth of Meaning, Apparitions: An Archetypal Approach to Death, Dreams, and Ghosts, and lung's Last Years. In addition, she recorded and edited Jungs autobiographical volume, Memories, Dreams, Reflections, and contributed a chapter in Man and His Symbols. For a time she served as Jungs private secretary and edited his Collected Letters as well as the book, Jmg: Word and Image. Much of JafJb's writing published in German still remains to be translated. Some hints of these riches yet to come in English are currently being published by Daimon Press as a series of four essays entitled, C.G. Jung — A Mystic? She herein recalls some of the turning points in her personal analysis with Carl Jung. Robert Hinshaw, a Jungian analyst and her editor at Daimon, was present during this intewiew focilitating Jaffis English when she spontaneously broke into German toexpress her impassioned spirit.     

A conversation with Dr Michael Fordham. Interview by James Astor

In this interview in Dr Fordham's 83rd year he describes how he started to work with children, and how Mrs Jung was supportive. He talks about the initial suspicion this interest generated in the wider Jungian community. He refers to his acceptance of and interest in the psychotic elements in child analysis and his transference-based approach to working with these elements. He reflects on his own birth, his work with evacuee children in hostels during the war years and the politics of supervision. He describes the core Jungian concepts which underpinned his work and the theoretical differences from the Kleinian and Anna Freudian positions.     

Journal Reviews

B ritten , S. (London). 'Children first.' Criminal Justice
J oseph , S. M. (San Francisco). 'Fetish, sign and symbol through the looking-glass: a Jungian critique of Jacques Lacan's Ecrits'. San Francisco Jung Institute Library Journal
L edermann , R. (Brighton). 'Narcissistic disorder: ajungian view of the etiology and treatment'. Brit.J. Psychotherapy
S amuels , A. (London). 'Countertransference, the mundus imaginalis, and a research project'. Jahrboek van de interdisciplinaire vereniging voor analytische psychologie
S amuels , A. (London). 'Oltre il principio femminile: un punto di vista post-junghiano' (Beyond the feminine principle: a post-Jungian point of view). L'Immaginale
S amuels , A. (London). 'Sesso, genere e psiche: un punto di vista postjunghiano' (Sex, gender and psyche: a post-Jungian point of view), in Presenza ed eredità culturale di C. G. Jung
S idoli , M. (London). 'The myth of Cain and Abel and its roots in infancy'. British Journal of Psychotherapy
S idoli , M. (London). 'Vergogna e ombra' (Shame and the shadow). Rivista di psicologia analitica
S iegelman , E llen Y. (Los Angeles). 'The Tower as Artifact and Symbol in Jung and Yeats'. Psychological Perspectives
S teinberg , W arren . 'Idealisation: A Clinical Discrimination. Quadrant     

John m. Neale (1943-2011)

Presents an obituary for John M. Neale. Neale died in Hilton Head, South Carolina, on November 19, 2011, after a long illness. He was born on August 31, 1943, in Toronto, Canada. He received his bachelor's degree from the University of Toronto in 1965, where his interest in psychology had been sparked by an introductory course taught by George Mandler. After working at a residential treatment center for emotionally disturbed children, he decided to pursue graduate training in clinical psychology and enrolled at Vanderbilt University. Rue Cromwell served as John's mentor and stimulated his interest in the investigation of perception and cognition in schizophrenia. His doctorate was awarded in 1969, after completion of his internship at the Langley Porter Neuropsychiatric Institute in San Francisco. John was hired in 1969 as an assistant professor in the new and exciting psychology department (founded in 1965) at the State University of New York at Stony Brook. That department remained his academic home for his entire career. Outside of his academic pursuits, John was an avid New York Giants fan, an extensive traveler, an excellent skier and tennis player, a music lover and jukebox collector, an outstanding cook, a terrific dancer, and a devoted dog owner. He continued to pursue these interests throughout his life, taking cooking classes, traveling to exotic locales with his wife Gail, and, when his health precluded more rigorous athletic pursuits, faithfully walking and playing with his dogs. (PsycINFO Database Record (c) 2012 APA, all rights reserved).     

Jung, Evans-Wentz and various other gurus

How did Jung become deeply concerned with Asian religions and particularly with the Tibetan Buddhism of a Welshman from Trenton, New Jersey? Could that man be considered one of Jung's gurus? This essay begins six years after Jung, at twenty, was admitted to the medical school of Basel University and became a member of the Zofingiaverein, a student society. The next year he gave the first of a series of lectures on the interpretation of Christ as the model of the ‘god-man’, like the Apostle Paul, Confucius, Zoroaster and the Buddha, who was ‘drummed into the Hindu boy’. (Jung's Zofingia Lectures were discovered only after his death, in 1961, and were published in English in 1983). The present essay discusses Jung's early Buddhist interest as displayed in The Psychology of the Unconscious (finally, in a revision, entitled Symbols of Transformation), in Psychological Types and later in his foreword of the Wilhelm translation of the I Ching. Jung was influenced by the gurus Richard Wilhelm and his son Hellmut, the scholar J. W. Hauer (with whom he later broke off relations because of Hauer's Nazi politics), the indologist Heinrich Zimmer, and the Zen master D. T. Suzuki. Walter Yeeling Wentz was born in Trenton in 1878 and brought up in his family's theosophist faith. The Wentzes moved to San Diego in 1900, and Walter added his mother's Celtic surname, Evans, to the German Wentz. He was educated at Stanford University and travelled in Europe, studying Celtic folklore, and widely in the Near East, Tibet, India, and Oxford – studying religions everywhere and editing Tibetan books. He lived his last decades in San Diego and conducted a correspondence with Jung, while living in a cheap hotel, or in an ashram.     

Jung and Gnosticism

Carl Jung interprets Gnosticism the way he interprets alchemy: as a hoary counterpart to his analytical psychology. As interpreted by Jung, Gnostic myths describe a seemingly outward, if also inward, process which is in fact an entirely inward, psychological one. The Gnostic progression from sheer bodily existence to the rediscovery of the immaterial spark trapped in the body and the reunion of that spark with the immaterial godhead symbolize the Jungian progression from sheer ego consciousness to the rediscovery of the unconscious within the mind and the integration of the ego with the unconscious to forge the self. For Jung, Gnostics are the ancient counterpart to present-day Jungian patients. Both constitute a psychological elite. Where most persons are satisfied with traditional means of connecting themselves to their unconscious, Gnostics and Jungians are sensi tive to the demise of those means and are seeking new ones. Where, alternatively, most other persons are oblivious to the existence of the unconscious altogether, Gnostics and Jungians are preoccupied with it. Gnostics project their unconscious onto the cosmos and are therefore striving to connect themselves to something external, not just, like Jungians, to something internal. Interpreting in Jungian terms the Gnostic myth Poimandres, I argue that Jungian psychology makes enormous sense of the myth, but not in the way that Jung envisions. Upon rediscovering his spark, the Gnostic seeks to reject his body altogether rather than to mesh the two. He does strive to reunite with the godhead, but the godhead is immateriality itself rather than, like the body, matter. Indeed, the godhead, taken psychologically, is only a projection of the unconscious onto the cosmos, so that the unconscious is thereby reuniting with itself. The Gnostic's uncompromising rejection of the body and, more, of the whole material world therefore symbolizes not, as Jung assumes, the Jungian ideal of wholeness but the Jungian nemesis of inflation or, worse, psychosis. I suggest that Jung misconstrues Gnosticism because he parallels it to alchemy, which does fit the Jungian ideal.