On integrating Jungian and other theories

This paper consists of reflections on some of the processes, subtleties, and ‘eros’ involved in attempting to integrate Jungian and other analytic perspectives. Assimilation of other theoretical viewpoints has a long history in analytical psychology, beginning when Jung met Freud. Since its inception, the Journal of Analytical Psychology has provided a forum for theoretical syntheses and comparative psychoanalysis. Such attempts at synthesizing other theories represent analytical psychology itself trying to individuate.     

Theoretical foundations of analytical psychology: recent developments and controversies

This article gives an introductory overview of the papers in this volume originally given at the Joint Conference of the IAAP and the University of Basel, Basel, October 18‐20, 2018. The aim of the conference was to bring core concepts of analytical psychology together with theorizing and research from academic sciences, at the very place where Jung started his academic career, the University of Basel. The conference focussed on three fields: the relationship of consciousness and the unconscious and the theory of complexes; the theory of archetypes; and the status of analytical psychotherapy in contemporary psychotherapy research. The aim of the conference was to further the development of theory in analytical psychology in relation to results and insights in contiguous areas of knowledge. In the first area, contributors pointed to the solid evidence especially from the neurosciences for the psychodynamic conceptualizations of the unconscious, and also for the concept of complexes. In contrast to this, the concept of archetypes is controversial, with a majority of contributors questioning Jung’s biological conceptualizations of archetypes, and speaking instead for reformulations from the perspective of cultural theory, dynamic systems theory and other approaches. In the field of psychotherapy research, contributors pointed to the profound need for conducting more empirical studies on the outcome of Jungian psychotherapy, but also for a thorough reconsideration of standard research designs in the field.     

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.     

Hiding in plain sight: Jung,astrology, and the psychology of the unconscious

Astrology was a lifelong interest for C.G. Jung and an important aid in his formulation of psyche and psychic process. Archetypally configured, astrology provided Jung an objective means to a fuller understanding of the analysand's true nature and unique individuation journey. Jung credits astrology with helping to unlock the mystery of alchemy and in so doing providing the symbol language necessary for deciphering the historically remote cosmology of Gnosticism. Astrology also aided Jung's work on synchronicity. Despite astrology's worth to Jung's development of analytical psychology, its fundamental role in guiding his discoveries is all but absent from historical notice. The astrological natal chart seems rarely used clinically, and many clinicians seem unaware of its value as a dynamic diagram of the personality and the potentialities within which nature and nurture foster and/or discourage for individual growth and development over the lifespan. This paper charts Jung's interest in astrology and suggests why his great regard for it and other paranormal or occult practices remains largely neglected and unknown.     

Who is my Jung? Memories,Reflections, Prospects

The author describes his personal and professional journey in relation to the subject of the AJA 40^th anniversary conference, ‘Who is my Jung?’ The first part of the paper covers his early life and his attempt to bring together two opposing parts within him: valuation of a scientific approach, and an interest in the inner world, dreams and the paranormal. Discussion of his professional life follows, including his relationship with Gerhard Adler, past problems and splits within the Jungian community and the author's attempts to heal these. The value of both remembering and forgetting is questioned. This leads onto ideas that bring value and meaning to his work and life, and which bridge the inner divisions he felt in his early life: notably Jung's focus on applying scientific theory to the mystery of the psyche, his relational attitude (exemplified by the dialectical process and his interest in countertransference) and his theory of synchronicity. Recent discussion in Jungian writing has questioned the nature of synchronistic experiences and explored how they may emerge naturally from complex systems. The paper ends the author's continuing journey with two personal vignettes describing how meaning may emerge from the unconscious.     

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.     

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.     

Advances in functional brain imaging technology and developmental neuro‐psychology: their applications in the Jungian analytic domain

Analytical psychology shares with many other psychotherapies the important task of repairing the consequences of developmental trauma. The majority of analytic patients come from compromised early developmental backgrounds: they may have experienced neglect, abuse, or failures of empathic resonance from their carers. Functional brain imagery techniques including Quantitative Electroencephalogram (QEEG), and functional Magnetic Resonance Imagery (fMRI), allow us to track mental processes in ways beyond verbal reportage and introspection. This independent perspective is useful for developing new psychodynamic hypotheses, testing current ones, providing diagnostic markers, and monitoring treatment progress. Jung, with the Word Association Test, grasped these principles 100 years ago. Brain imaging techniques have contributed to powerful recent advances in our understanding of neurodevelopmental processes in the first three years of life. If adequate nurturance is compromised, a range of difficulties may emerge. This has important implications for how we understand and treat our psychotherapy clients. The paper provides an overview of functional brain imaging and advances in developmental neuropsychology, and looks at applications of some of these findings (including neurofeedback) in the Jungian psychotherapy domain.     

Two Jungs. Apropos a paper by Mark Saban

Jung's idea of the ‘personal equation’ amounts to the reflection that theoretical differences between the psychologies that people teach are rooted in their personalities, in other words, that they are due to the psychology each one ‘has’. This concept also applies to different interpretations of Jung's work. The serious difficulties that Mark Saban has with my psychology are a case in point. Recourse to the concept of the personal equation reveals that Saban has his Jung and I have mine. With his insistence on his Talmudic methodological principle of dream interpretation, that ‘the dream is its own interpretation’, according to Saban Jung means nothing but a rejection of Freudian free association. My Jung goes far beyond that. Jung understands this methodological principle above all in terms of what he calls ‘circumambulation’. The main part of this paper is devoted to an elucidation of what circumambulation involves as a mode of dream interpretation. The paper concludes with the distinction Jung himself introduced between two types of reading of his work, either as ‘paper’ and ‘dead nostrums’ or as ‘fire and wind’, and pleads for a reconstruction of Jung's psychology as a whole in terms of his most advanced, deepest insights, instead of a dogmatic reading mainly based on the early Jung, a reading for which his later revolutionary insights are at best negligible embellishments.     

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 analyst's Rorschach: gateway to opening the dialectical field

The author offers an account of his evolving relationship with the Rorschach test which for over 20 years as a private practice psychologist, he used in his clinical practice with the intent of mining patients’ psyches for useful information about personality organization and functioning . Coinciding with having found himself on the homestretch of analytic training and during a time when he desired clarity on how Rorschach assessment and Jungian analysis could fruitfully merge, there was an unexpected shift in emphasis wherein the Rorschach suddenly became a method for looking at himself as well. This challenge to identify and integrate aspects of self hitherto neglected was found to enrich his clinical practice. An historical perspective on this experience is offered which highlights the enigmatic relationship that existed between Carl Jung and Hermann Rorschach. The proverbial question of ‘What might this be?’ has been asked when administering the Rorschach for nearly a century. From an analytic perspective, the question is more fully and meaningfully asked when the person doing the asking has also been willing to step in, look around, and take notice of what happens.     

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.     

On Murray Jackson's 1961 ‘Chair,couch and countertransference’

One of the problems facing psychoanalysts of all schools is that theory has evolved at a much faster pace than practice. Whereas there has been an explosion of theory, practice has remained, at least officially, static and unchanging. It is in this sense that Murray Jackson's 1961 paper is still relevant today. Despite the rise of the new relational and intersubjective paradigms, most psychoanalysts, and not a few Jungian analysts, still seem to feel that the couch is an essential component of the analytical setting and process. If the use of the couch is usually justified by the argument that it favours regression, facilitates analytical reverie and protects the patient from the influence of the analyst, over time many important psychoanalysts have come to challenge this position. Increasingly these analysts suggest that the use of the couch may actually be incompatible with the newer theoretical models. This contention is strengthened by some of the findings coming from the neurosciences and infant research. This underlines the necessity of empirical research to verify the clinical effectiveness of these different positions, couch or face‐to‐face, but it is exactly this type of research that is lacking.     

Jung,Winnicott and the divided psyche

In his review of Memories Dreams Reflections, Winnicott diagnosed Jung as suffering from a psychic split, and characterized the content and the structure of analytical psychology as primarily moulded and conditioned by Jung's own defensive quest for a ‘self that he could call his own’. This pathologizing analysis continues to be endorsed by contemporary Jungian writers. In this paper I attempt to show that Winnicott's critique is fundamentally misguided because it derives from a psychoanalytic model of the psyche, a model that regards all dissociation as necessarily pathological. I argue that Jung's understanding of the psyche differs radically from this model, and further, that it conforms by and large to the kind of dissociative model that we find in the writings of Frederic Myers, William James and Theodor Flournoy. I conclude that a fruitful relationship between psychoanalysis and analytical psychology must depend upon an awareness of these important differences between the two psychic models.     

Ambiguity and contradiction: the outlines of Jung’s dialectics

This essay explores Jung’s thinking strategies, argumentation patterns, and concept formation processes, and reveals how they distinguish his work from normal present‐day science. Jung doesn’t much appreciate the law of noncontradiction, which is a cornerstone of classical logic, and he doesn’t refrain from using openly ambiguous theoretical terms. It will be pointed out that not only specific archetypes, but the notion of archetype itself, as well as other of Jung’s theoretical notions (energy, including libidinal energy, polarity, integration, wholeness, instinct, symbol, and so on), are consciously ambiguous and thus potentially contradictory. It is shown that this kind of dialectic research strategy and related contradiction‐tolerant and ambiguity‐tolerant methods connect his work to Post‐Kantian German Idealism, Schelling’s and Schopenhauer’s philosophy in particular. However, it was Hegel who, in his Science of Logic, presented a systematic overview of such dialectic principles of reasoning, which were, in the 19^th century, widely applied by German philosophers, theologians, and other scholars. Unfortunately, Jung decided not to study Hegel, but, instead, wrote derogatorily of his work. It will be argued that a Jungian who wants to be conscious of her own argumentation strategies and methods of concept formation should study Hegel’s complex and sophisticated dialectical logic. In addition, it is suggested that Jungian depth psychology might help us to amend the phenomenological deficits of Hegel’s system by providing it with a primal experiential source. This is needed because Hegel’s Geist, due to its intellectual emphasis, is a self‐conscious conceptual totality which advances progressively from stage to stage by guiding itself with the help of dialectical reason (Vernunft). It will be shown that if enriched with a proper kind of experiential givenness, which includes the Jungian unconsciousness (with libidinal energy, instincts, and archetypes), Hegelian metaphysics would be able to embrace a seriously aconceptual or preconceptual dimension. Aconceptual experience, which is, for Jung, mainly the instinctual layer of archetypes, remains essentially inaccessible, not only for normal scientific concepts, but for the concepts of any form of dialectics as well.     

Political and clinical developments in analytical psychology, 1972‐2014: subjectivity,equality and diversity—inside and outside the consulting room

Utilizing Jung's idea of theory as a ‘personal confession’, the author charts his own development as a theorist, establishing links between his personal history and his ideas. Such links include his relationship with both parents, his sexuality, his cultural heritage, and his fascination with Tricksters and with Hermes. There follows a substantial critical interrogation of what the author discerns as the two main lines of clinical theorizing in contemporary analytical psychotherapy: interpretation of transference‐countertransference, and the relational approach. His conclusion is that neither is superior to the other and neither is in fact adequate as a basis for clinical work. The focus then shifts to explore a range of political and social aspects of the clinical project of analytical psychology: economic inequality, diversity within the professional field, and Jung's controversial ideas about Jews and Africans. The author calls for an apology from the ‘Jungian community’ for remarks about Africans analogous to the apology already issued for remarks about Jews. The paper is dedicated to the author's friend Fred Plaut (1913‐2009).     

Myers‐Briggs typology and Jungian individuation

Myers‐Briggs typology is widely seen as equivalent to and representative of Jungian theory by the users of the Myers‐Briggs Type Indicator (MBTI) and similar questionnaires. However, the omission of the transcendent function from the theory, and the use of typological functions as its foundation, has resulted in an inadvertent reframing of the process of individuation. This is despite some attempts to integrate individuation and typology, and reintroduce the transcendent function into Myers‐Briggs theory. This paper examines the differing views of individuation in Myers‐Briggs and Jungian theory, and some of the challenges of reconciling those differences, particularly in the context of normality. It proposes eight principles, drawn mainly from Jungian and classical post‐Jungian work, that show how individuation as a process can be integrated with contemporary Myers‐Briggs typology. These principles show individuation as being a natural process that can be encouraged outside of the analytic process. They make use of a wide range of opposites as well as typological functions, whilst being centred on the transcendent function. Central to the process is the alchemical image of the caduceus and a practical interpretation of the axiom of Maria, both of which Jung used to illustrate the process of individuation.     

Freedom and the psychoanalytic ontology of quantum physics

Jung's paper ‘Synchronicity – an acausal connecting principle’, defining the phenomenon as a ‘meaningful’ coincidence depending on archetypal activation, was published in 1952, together with a conceptually related piece by physicist and Nobel Laureate Wolfgang Pauli entitled, ‘The influence of archetypal ideas on the scientific theories of Kepler’. Slavoj ?i?ek, in The Indivisible Remainder: On Schelling and Related Matters, suggests that, in contrast to any notion of a ‘pre‐modern Jungian harmony’, the main lesson of quantum physics was that not only was the psychoanalytic, empty subject of the signifier constitutively out‐of‐joint with respect to the world, but that the Real in itself was already incomplete, out‐of‐joint, ‘not‐all’. Yet while ?i?ek frequently tries to separate Jung from his own ontology, this paper shows that his ontology is not as different as he suggests. Consistent with our earlier publications on Jung and Zizek, a closer investigation reveals an underlying congruence of both of their approaches. In this paper we show that this affinity lies in the rejection by both Jung and ?i?ek of the ideology of reductive materialism, a rejection that demonstrably draws on quantum physics in similar ways. While Jung posits an inherently meaningful universe, ?i?ek attempts to salvage the freedom of human subjectivity by opposing his Lacanian ‘dialectical materialism’ to reductive materialism.     

Paradoxical affinities: otherness and ambivalence as creative pathways

Referring to her own background as the child of Jewish refugees forced to leave their countries of origin before the second World War, the author describes how her attitude towards Jung and his ideas has evolved. The role of paradoxical affinities that have affected the author's life and identity as a Jungian analyst are considered, alongside the impact of experiences of otherness whilst supervising and teaching abroad, particularly in Eastern Europe.     

The riddle of Siegfried: exploring methods and psychological perspectives in analytical psychology

Jung's dream of the killing of Siegfried poses a riddle: why did the unconscious choose precisely Siegfried as the hero to be murdered? Jung himself declares that he does not know. This paper attempts to decipher this riddle using three distinct methodological approaches accepted by Jung, two of them in fact grounded in his theories of dream interpretation. Besides presenting some possible answers to the riddle of Siegfried, this interpretative reflection brings to light the discrepancy of the psychological perspectives created by the heterogeneity of methods within analytical psychology.