And the dish ran away with the spoon: a hodgepodge of reflections,as rigorous as they are rambling,on the true subject

In this article, the topic of ‘the true subject’ is explored in terms of a dialectical mode thinking which is in keeping with Jung's great insight concerning psychology's lack of an Archimedean vantage‐point distinct from its topics and subject matters. Evocative and expository, the emphasis is upon the performative poetics of such thinking within the sphere of our soul‐making. The interpretative mode of practice presented in the article is richly illustrated with examples from Biblical texts, literary images, and proverbial sayings, as well as from the sur‐real of nursery rhyme and the genre of the murder mystery. Essential insights of Jung's concerning the infinite and the finite as dimensions of self are revisited in terms of that contemporary trend of Jungian thought known as psychology as the discipline of interiority.     

The bark and bite of the logically negative soul: further reflections on Rilke's dog of ‘divine inseeing’

Following on the approach taken in the previous essay, this article critically reflects Rilke's account of his having imaginatively entered into the interior of a passing dog more deeply into itself. In doing so, it illustrates the concepts of logical negativity and absolute negative interiorization, which are core concepts of the speculative turn within analytical psychology that is known by the name ‘psychology as the discipline of interiority’. Just as analytical psychology often thinks in terms of the alchemical figure of ‘the stone that is not a stone’, so in this article the bark and bite of a logically negative ‘dog that is not a dog’ is grappled with. Further insights into what is meant by the author's phrase, ‘the Archimedean‐less interiority of the soul’, are imparted.     

Imaginal action: towards a Jungian conception of enactment,and an extraverted counterpart to active imagination

This theoretical paper considers the fashion in which Jung's psychology radically challenges modern assumptions concerning the nature of subjectivity. With an eye for the clinical implications of Jung's late work, the author introduces the idea of imaginal action. In order to explain what is meant by this, the paper begins by exploring how Jung's thinking demonstrates an underlying bias towards introversion. It is argued that while Jung's interest in synchronicity ultimately resulted in his developing a worldview that might address the introverted biases of his psychology, the clinical implications of this shift have not been sufficiently clarified. With reference to some short examples from experience, the author outlines a conception of relational synchronicity wherein the intrapsychic emerges non‐projectively within the interpersonal field itself. Comparing and contrasting these occurrences to the more introverted practice of active imagination, it is claimed that such a notion is implicit in Jung's work and is needed as a corrective to his emphasis on interiority. The author suggests that imaginal action might be conceived as a distinctly Jungian approach to the psychoanalytic notion of enactment. It is also shown how the idea outlined might find further support from recent developments in the field of transpersonal psychology.     

Reflections on the Jungian nature of psychology as the discipline of interiority: a response to Saban's ‘Misunderstandings’

Psychology as the discipline of interiority is the name of the psychology that has developed from Wolfgang Giegerich's work in the field of analytical psychology. This article offers a counterview to that of Mark Saban's claim that Giegerich's psychology is ‘irrelevant’ to Jungians today and is based on a fundamental misunderstanding of the nature of Jungian psychology. It will be shown that, in fact, it is a fundamental misunderstanding of Giegerich's work that has led Saban to form erroneous conclusions. Links between Jung's and Giegerich's conceptions of the ‘objective psyche’ will be highlighted, along with other examples of how, contrary to Saban's conclusions, psychology as the discipline of interiority has obvious connections to, and grounding in, Jungian psychology.     

Constructing the collective unconscious

Abstract: Innovative attempts at collating Jungian analytical psychology with a range of ‘post‐modern’ theories have yielded significant results. This paper adopts an alternative strategy: a Lacanian vantage point on Jungian theory that eschews an attempt at reconciling Jung with post‐structuralism. A focused Lacanian gaze on Jung will establish an irreducible tension between Jung's view of archetypes as factors immanent to the psyche and a Lacanian critique that lays bare the contingent structures and mechanisms of their constitution, unveiling the supposed archetypes’a posteriori production through the efficacy of a discursive field. Theories of ideology developed in the wake of Lacan provide a powerful methodological tool allowing to bring this distinction into focus. An assembly of Lacan's fragmentary accounts of Jung will be supplemented with an approach to Jungian theory via ?i?ek's Lacan‐oriented theory of the signifying mechanism underpinning ‘ideology’. Accordingly, the Jungian archetype of the self, which is considered in some depth, can begin to be seen in a new light, namely as a ‘master signifier’, not only of Jung's academic edifice, but also —and initially—of the discursive strategies that establish his own subjectivity. A discussion of Jung's approach to mythology reveals how the ‘quilting point’ of his discourse comes to be coupled with a correlate in the Real, a non‐discursive ‘sublime object’ conferring upon archetypes their fascinating aura.     

Bridging worlds: participatory thinking in Jungian context

Introducing the ‘participatory’ paradigm associated with the work of transpersonalists Richard Tarnas and Jorge Ferrer, the author outlines an approach to Jung's archetypal thinking that might offer a more adequate basis in which to ground a non‐reductive approach to practice. In order to demonstrate the relevance of this outlook at the present time, the author begins by examining recent debates concerning the nature of ‘truth’ in the clinical setting. Reflecting on the difficulties analysts face in attempting to maintain professional authority without falling into an implicit authoritarianism, it is argued that any approach to therapy seeking to orient itself towards ‘the unconscious’ must posit the challenges of pluralism as a central concern for practice. With reference to the relationship between analytical psychology and the psychoanalytic mainstream, attention is drawn to the theoretical problems raised by the relational commitment to constructivist epistemologies, and a consequent tendency towards biological reductionism. Turning to the Jungian literature, similar tensions are observed at play in the present state of analytical psychology. Drawing attention to the process‐oriented qualities of Jung's work, it is suggested that the speculative nature of Jung's psychology offers a more adequate basis for contemporary practice than might be assumed.     

Two in one or one in two? Pushing off from Jung with Wolfgang Giegerich

This paper responds to a recent paper by Wolfgang Giegerich entitled ‘Two Jungs: apropos a paper by Mark Saban’. Giegerich disputes my assertion that the ‘rigorous notion’ at the heart of his psychology ‘finds no source in Jung's psychology, implicit or explicit’. In order to do this he posits the existence of two Jungs, an exoteric Jung and an esoteric Jung. The implications of Giegerich's binary scission of Jung are explored in this paper, and show that the tendency to exalt one Jung while disparaging the other betrays a comprehensive blindness toward the contradictory complexity of Jung's psychology as a whole. It is suggested that this blindness is the consequence of Giegerich's systematic prioritization of a neo‐Hegelian agenda that is in profound conflict with the telos of Jung's psychology.     

Requiem for analytical psychology: a reflection on Jung's (anti)catastrophic psychology

This article is an interpretation of analytical psychology in the light of the catastrophic vision and dreams that Jung had in 1913 and 1914. It is shown how the guiding spirit of Jung's psychological project is to be found in that psychic material. Then it is proposed that the completion of the symbolic catastrophe displayed in Jung's last vision (1961) points to the end of the psychological foundations upon which analytical psychology is built, and thus to its cultural obsolescence, extensive to any psychology grounded in Jung's notion of ‘soul’.     

What is The Red Book for analytical psychology?

Abstract: The Red Book enters the field of analytical psychology belatedly, yet presents itself as a foundational text. In this paper, I try to estimate how it will affect the field and to reflect on how it can be used by contemporary readers and clinicians. Jung's own works remain the baseline for theorizing and teaching the fundamental perspectives of analytical psychology, and yet the field has grown far beyond his own contributions. Is this late inheritance of central value or only of peripheral interest for the field? It can be used in various ways and certainly shows many interesting features that link it to Jung's later works, but does it detract or does it add? And if it adds, what does it add? In The Red Book, Jung is speaking to us from the grave. What is he saying? In this paper, I explore how it can be used as an inspirational text for keeping alive the spirit of the ancestors in the field and for linking the present to the deep past.     

Jung's views of Nazi Germany: the first year and Jung's transition

This article first considers Jung's response to the coming to power of the Nazis in Germany. It brings forth evidence that, besides wanting to preserve psychotherapy in Germany and maintain the international connection between the German and other communities of psychotherapists, he wanted to advance Jungian psychology – his psychology – in Germany. It also presents evidence that, although he occasionally made some anti‐Semitic statements during this early period, he was not anti‐Semitic in the way the Nazis were. The paper then argues that after Gustav Bally's criticisms in the Neue Zuercher Zeitung in February 1934, Jung entered into a transitional period that spring during which he became warier both of the Nazis and of making any statements that could be construed as being anti‐Semitic. Schoenl and Peck (2012) have shown how Jung's views of Nazi Germany changed from 1933 to March 1936. This present article demonstrates very significant changes in Jung's views during the important early part of this period, that is from January 1933 – when Hitler became Chancellor of Germany – through to the spring of 1934. It draws on evidence from archival and other primary sources.     

The ethical dimension of analytical psychology

The centrality of the ethical dimension in Carl Gustav Jung's analytical psychology is demonstrated through careful reference to fundamental moments in the Jungian text. Tracking Jung's statements about the primacy of the ‘moral function’ (or ‘moral factor’) in the cure of neurosis as well as in the process of individuation, the ethical nature of the psychotherapeutic praxis proposed by Jung is highlighted. This allows us to see the ethical aspect of psychological conflicts, and thus to understand better why individuation can be seen as a ‘moral achievement’. Finally, the intelligible ethical structure of Jungian psychotherapeutic praxis is exposed.     

Another serious misunderstanding: Jung,Giegerich and a premature requiem

Barreto's paper, ‘Requiem for analytical psychology’ utilized Jung's dreams and visions to argue for the obsolescence of Jungian psychology. Its thesis rested upon the theoretical assumptions of Giegerich's psychology as a Discipline of Interiority, which he and Giegerich claim are themselves based in Jung's psychology. Here I argue that that claim is misplaced because it depends upon a fundamental misunderstanding of the nature of Jung's psychological project. I shall further argue that Giegerich's arguments for a Jungian basis to his psychology rely upon misreadings and decontextualisations of Jung's original texts. Finally, I shall attempt to draw attention to the weaknesses and contradictions involved in Barreto's interpretations of Jung's dreams and visions.     

The Future of Humanistic Psychology: Towards a Self With Expanded Horizons

What is humanistic psychology's most enduring crisis as it looks forward for a positive future? As we attempt to address this question, we argue that humanistic psychology has always neglected the task of theorizing the self. This is, indeed, a great cause of concern, given the concept's centrality to most of its defining tenets and principles. Within this frame, we propose the Galactic Self that can embrace the dichotomies presented by the conflicting theoretical positions of self in psychology, while expanding its horizons to capture its infiniteness. Such a self is dynamic, transformative, expansive, evolving and infinite in nature, and complements humanistic psychology's promise of understanding an ever-evolving human psyche.     

Outside‐In: Jung's myth of interiority ambiguated. Or ‐ Knowing me,Knowing Jung – ahah!

Given his lifelong battle against one‐sidedness Jung's persistent prioritising of the ‘inner life’ over the ‘outer’ can seem problematic. The question is raised as to whether an approach that seems to verge uncomfortably close to solipsism can sometimes render Jung blind to the intuition that psychic life is constituted by an on‐going interplay between inner and outer, self and other (an intuition that he himself sometimes articulated so brilliantly). The ‘ambiguation’ of Jung's work offers an opportunity to confront this problem by utilising a critical dynamic that is consistent with Jung's psychological insights.     

Temperament and typology

This paper takes a cue from Harvard neuroscientists Jerome Kagan and Nancy Snidman's (2004) comment that Jung's work on typology has remarkable relevance to their research on neurobiological correlates of temperament and develops the links between the theorists separated by almost a century. The paper begins with a brief review of temperament traits in personality psychology. Kagan and Snidman's 11‐year longitudinal study is then analysed and correlated with Jung's psychological attitude types of introversion and extraversion, demonstrating that Jung's close empirical observations of human nature fit explicitly with objective measurements of neurobiological sensitivity thresholds and their expression in temperament. Emerging research on neurobiologically sensitive adults and children from Aron (1997, 2004, 2011) and differential susceptibility theory (DST) is presented as extrapolating the same links between temperament and physiological sensitivity found in Jung's introversion and Kagan and Snidman's high‐reactive type. The paper concludes with a consideration of the subjective psyche as a necessary aspect to understanding the self and human consciousness as whole.     

Synchronicity,the infinite unrepressed,dissociation and the interpersonal

This paper uses the logic derived by Matte Blanco to provide an Archimedean point and a mathematics, both of which Jung complained of lacking, with which to validate the notion of synchronicity and to demonstrate that it is one of the inevitable properties of an unconscious which is unrepressed such as Jung's collective unconscious, and that such an unconscious will also be affective and interpersonal as well as intrapersonal. These have important clinical implications. After an exposition of Matte Blanco's thinking, some clinical material is presented of an episode in which patient and author both suffered the same psychosomatic symptom some time just prior to a session. Correspondences between Matte Blanco's logically derived ideas and Jung's phenomenological observations are made.     

The five functions of psychological type

From the mid‐1930s to the end of his life, Jung complained that most readers misunderstood the main point of his book Psychological Types. He viewed being a type as one‐sided and problematic for a variety of reasons. His symbol‐based solution to the ‘type problem’ involved developing a transcendent function to become the new dominant function of consciousness. However, this function has not featured in the popular use of his typology and Isabel Briggs Myers believed that the one‐sidedness of Jung's eight types could be balanced by the auxiliary function. This has led to the transcendent function being widely ignored, and to a developmental philosophy that encourages a degree of one‐sidedness. This divergence of popular type theory and analytical psychology is the result of various factors, such as Jung describing typology as containing four functions, and a letter in 1950 where Jung apparently supported Myers’ version of type theory. This hinders the application of analytical psychology to normal psychology, and particularly individual and cultural development. If we refer to Jung's typology as containing five functions not four, this more accurately represents both the content of the book Psychological Types and the primary value Jung saw in typology.     

Jung's views on causes and treatments of schizophrenia in light of current trends in cognitive neuroscience and psychotherapy research I. Aetiology and phenomenology

Jung's writings on schizophrenia are almost completely ignored or forgotten today. The purpose of this paper, along with a follow‐up article, is to review the primary themes found in Jung's writings on schizophrenia, and to assess the validity of his theories about the disorder in light of our current knowledge base in the fields of psychopathology, cognitive neuroscience and psychotherapy research. In this article, five themes related to the aetiology and phenomenology of schizophrenia from Jung's writings are discussed:1) abaissement du niveau mental; 2) the complex; 3) mandala imagery; 4) constellation of archetypes and 5) psychological versus toxic aetiology. Reviews of the above areas suggest three conclusions. First, in many ways, Jung's ideas on schizophrenia anticipated much current thinking and data about the disorder. Second, with the recent (re)convergence of psychological and biological approaches to understanding and treating schizophrenia, the pioneering ideas of Jung regarding the importance of both factors and their interaction remain a useful and rich, but still underutilized resource. Finally, a more concerted effort to understand and evaluate the validity of Jung's concepts in terms of evidence from neuroscience could lead both to important advances in analytical psychology and to developments in therapeutic approaches that would extend beyond the treatment of schizophrenia.     

Jung's quest for the Aurora consurgens

The paper focuses on the year 1929 when Jung published ‘A European commentary’ to Richard Wilhelm's German translation of the Taoist text The Secret of the Golden Flower. This shows that Jung had already started on the track of European alchemy by following up Conrad Waldkirch's preface in Artis Auriferae (1593); and it raises the question of whether this could be the possible missing link to Jung's subsequent research in Alchemy and Hermetic Philosophy in the years to come. It is argued that here was the beginning of Jung's quest for the Aurora consurgens, the publication of which concludes the Mysterium Conuinctionis more than twenty years later. It is further maintained that this choice of the Aurora is a profound expression of Jung's ambition to revitalize the past from within the individual, and helps explain Jung's deep concern with the welfare and future of modern society.