A serious misunderstanding: synchronicity and the generation of meaning

Abstract: This paper points to the problem caused by the fact that numerous academic ‘Jung studies’ are conducted on the basis of the English translation of Jung's works without any knowledge of his original texts and illustrates it with the misconstrual that Jung's concept of synchronicity suffered in the studies of many recent authors, as exemplified by two articles in the September 2011 issue of the JAP. The translation of ‘sinngemäße Koinzidenz’ as ‘meaningful coincidence’ seduced those writers to take synchronistic ‘meaning’ as meaning the meaningfulness of life or even as ‘transcendent meaning’, which is incompatible with Jung's synchronicity concept, and to replace Jung's strictly intellectual project of establishing an explanatory principle for synchronistic events (in addition to the principle of causality for all other events) by the fundamentally different project of focusing on the impact that such events may have for the experiencing subjective mind, on ‘human meaning‐making’, and, with a decidedly anti‐intellectual bias, of hoping for ‘shifts into non‐rational states of mind’.     

Jung's psychoid concept and Bion's proto‐mental concept: a comparison

Jung and Bion both developed theoretical concepts propounding a deeply unknowable area of the psyche in which body and mind are undifferentiated and the individual has no distinct identity, from which a differentiated consciousness arises. In Jung's case, this is enshrined in his psychoid concept and the associated notion of synchronicity and, in Bion's case, in his proto‐mental concept and his ideas on group dynamics. It is by means of these two concepts that Jung and Bion approach and locate a combined body‐mind, a monism, in which body and mind are seen as different aspects of the same thing. This paper reviews the claim that although the two concepts are associated clinically with very different situations, their commonality may arise from a similar intellectual basis: both men appear to have been influenced by the same source of vitalist ideas in philosophy including Henri Bergson, and Jung's ideas also exerted a direct influence on Bion.     

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.     

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.     

Synchronicity in the cosmic blueprint

Gerhard Adler'S interest in synchronicity and the “extension of experience” in death reminded us of Paul Davies' recent update of Jung's concept of synchronicity from the viewpoint of modern physics. The following passage is from Davies' book, The Cosmic Blueprint: New Discoveries in Nature's Creative Ability to Order the Universe (Simon & Schuster, 1988). Davies, who was a professor of theoretical physics at the University of Newcastle upon Tyne, prefaced this discussion of Jung with one of the most lucid introductions to the new mathematical science of complexity and chaos we have ever read     

‘Who is my Jung?’ The progressive,though sometimes ambivalent,expansion of Jung's idea of the collective unconscious: from an ‘unconscious humanity’ to – in all but name – the soul of the world

This paper discusses Jung's idea of myth as a projection of the collective unconscious, suggesting that the term ‘projection’ separates human beings from nature, withdrawing nature's life into humanity. Jung's discovery of a realm independent of consciousness – in conversations with his soul in The Red Book, and in synchronicity, began a dialogue which finally brought him, through the Alchemical Mercurius, closer to the idea of a world‐soul.     

Psychic energy and synchronicity

Given Jung's interest in physics’ formulations of psychic energy and the concept of time, overlaps and convergences in the themes addressed in analytical psychology and in quantum physics are to be expected. These are informed by the active intersections between the matter of mind and mindfulness re matter. In 1911, Jung initiated dinners with Einstein. Jung's definition of libido in the pivotal 1912 Fordham Lectures reveals the influence of these conversations. Twenty years later, a significant period in physics, Wolfgang Pauli contacted Jung. Their collaboration led to the theory of synchronicity.     

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.     

A reappraisal of classical archetype theory and its implications for theory and practice

Abstract: This paper begins with an overview of contemporary approaches to archetype theory and notes the radical nature of certain deductions. Some argue that there is no ‘archetype‐as‐such’ as a pre‐existing entity at the core of a complex driving its formation whilst the findings of current neuroscience are calling into question one very thing on which the classical theory is built – innatism. Knox's argument for image schemas raises the question as to the extent to which archetypes can be conceived in any preformationist sense. The question is then posed – to what extent can Jung's classical theory of archetypes be read in light of these current models? The case examples Jung uses to evidence the existence of archetypes, his explications of synchronicity and his own Philemon experience are then reappraised. The conclusion is drawn that it is difficult to evidence the existence of autonomous archetypes unrelated to personal affective experience. Not only would this be expected by emergent/developmental models of archetype but it can explain many of Jung's disjunctive statements about archetype constellation; the difficulties in separating personal and collective psychic content and Jung's apparent Lamarckianism. The implications of these models for theory, clinical practice and analyst training are then offered for discussion.     

Sabina Spielrein: out from the shadow of Jung and Freud

Abstract: Since the 1982 publication of Aldo Carotenuto's book, A Secret Symmetry: Sabina Spielrein Between Jung and Freud, there has been renewed interest in the life and work of Sabina Spielrein. She was Jung's first psychoanalytic case at the Burghölzli Hospital in 1904, and was referred to several times in The Freud/Jung Letters. Spielrein recovered, enrolled in medical school, and went on to become a Freudian analyst. Her most famous paper, published in 1912, ‘Destruction as a cause of coming into being’, was referred to by Freud in 1920 in relation to his Death Instinct theory. In the few Freudian publications on this controversial theory since 1920, Spielrein's contribution is consistently omitted. Jung also neglected to refer to her ‘Destruction’ paper in his early 1912 version of ‘Symbols of transformation’, even though he had edited her paper and had promised to acknowledge her contribution. He did refer extensively to Spielrein's first paper, her medical thesis, ‘On the psychological content of a case of schizophrenia’, published in 1911, as yet unpublished in English. In her paper Spielrein sought to understand the psychotic delusions of Frau M, a patient at the Burghölzli, much in the style of Jung's ‘Psychology of dementia praecox’ (1907). The purpose of this paper is to explore to what extent Spielrein's Frau M paper, and its companion ‘Destruction’ paper, make an original contribution to both Jung and Freud's emerging theories on the possible creative versus destructive outcomes of neurotic or psychotic introversion, culminating in Jung's concept of the ‘collective unconscious’ (1916) and Freud's concept of a ‘Death instinct’ (1920).     

Are archetypes transmitted or emergent? A response to Christian Roesler

In this paper the author argues that Jung's concept of archetype should not be reduced to an univocal definition. Jung himself proposed many definitions of this concept, some of them being partially or totally contradictory to others. A univocal and logical way of thinking can lead us to refute and reject part of those definitions, but a complex way of thinking, as proposed by Edgar Morin or Roy Bhaskar for example, can allow us to consider that those apparent contradictions in Jung's definitions of archetype reflect the complexity of the psychic reality. The main argument of the author is that Jung was missing the epistemological concept of emergence (which appeared in science at the time of his death) and that he tried to express it with the epistemological concepts of his time.     

The self in cyberspace

Abstract: Jung's concept of the Self is compared with current theories of identity formation in post‐modern society concerning the question: is the self constituted through experience and cultural influences—as it is argued by current theories in the social sciences—or is it already preformed inside the person, as Jung argues? The impact of communication media on the formation of identity in today's societies is discussed with a focus on internet communication and virtual realities. The resulting types of identities are conceptualized as polycentric which has surprising parallels to Jung's idea of the Self. The epistemology of constructivism and parallels in Jung's thought are demonstrated. Jung's work in this respect often appears contradictory in itself but this can be dealt with by a postmodern approach which accepts a plurality of truths.     

‘With healing in her wings…’: Integration and repair in a self-destructive adolescent

This paper describes certain Jungian concepts related to integration and repair. Fundamental to this is Jung's concept of the self, which Fordham has made the basis of his model of development. To Jung's notion of the self as an integrator and organizer of experience, Fordham has added the idea that the self divides up, or deintegrates. Three corollaries of Fordham's model, pertaining to whole and part objects and the depressive position, are amplified through infant studies.

Clinical material from the treatment of a pigeon-phobic adolescent is presented, which attempts to demonstrate that a significant part of what the phobia represented was an infantile state of projective and introjective identification with an anxious mother. Treatment facilitated actions of the self that contributed to the integration of the experiences represented by the pigeons, so that what had been split off became a deintegrate capable of being reintegrated.

The focus of this paper is on the developmental as well as the pathological. Both are conceived in relation to the treatment.     

A Semantic Differential Study of the Yin-Yang Symbol

The inherent meanings of the ancient and culturally significant symbol known as the Yin-Yang was investigated by having 242 students rate it on the Semantic Differential. The investigation further explored the meanings of the symbol as it might relate to Jung's controversial concept of the archetype. The results indicated that the qualities of the symbol supported the concept of the Yin-Yang archetype and, surprisingly, these were consistent with Jung's concept of the anima and animus.     

Therapy for the Dead: Working Clinically with Jung's Black Books and The Red Book

With the 2020 publication of the facsimile edition of The Black Books, we have an opportunity to study the layers of C. G. Jung's creative writing process for the first time. In this paper, I explore Jung's practice of active imagination in relation to his fantasy dialogues with the dead during two specific episodes in 1914 and 1916. I discuss Jung's concept of the collective unconscious corresponding to the “mythic land of the dead” and I show how this idea develops in The Black Books and The Red Book, or Liber Novus, culminating in Septem Sermones ad Mortuos. I describe my work with a patient, who, in an early session, said she felt like the "living dead". I recount how the patient's experience of her own internal world began to change as we were able to wonder about the inner world of the patient's late mother and, together, to imagine her mother's lament. I consider the use of imagination when working with the concept of "therapy for the dead" (Hillman & Shamdasani, 2013, p. 164) in the context of intergenerational trauma.     

Beyond the logic of Lemma: the oneness of life and its environment,the oneness of within and without

In this paper the ‘analyst as a citizen in the world’ is understood as the analyst interconnecting and harmonising with his or her environment, including not only society, but also nature and the universe. In this sense, Buddhism teaches the Oneness of Life and its Environment, and links are made between Mahayana Buddhism and Jung's understanding of the Self and individuation. The Logic of Lemma in the Flower Ornament Sutra indicates that all phenomena in the world can merge with each other without losing individuality; ten stages are described from the Lotus Sutra and links are made with the development in respect to the ego; Kenji Miyazawa and his work are given as examples to illustrate this. Causality and synchronicity are explored in terms of the interaction between the individual and the environment, and three examples are given where sometimes individual, egoic, causality is more of a feature and sometimes synchronicity has a greater prominence. The paper ends with an examination of tree drawings, made over a period of 50 years by junior high school students, which indicates the way that these individuals have portrayed themselves and their relation to their environment.     

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.     

Bosnia—Requiem for the Vanishing Human

Taking a position informed by postcolonial thought, it is argued that Jung's concept of individuation, with its emphasis on separateness and the withdrawal of projections, is essentially modern and Western. Any group of people is regarded by Jung only as a regressive threat to the individuation process. Jung's European colonialism is evident in his trips to Africa and his response to the dreams that he had there. It is argued that traces of this colonialism remain evident as a colonialism of the psyche to the extent that opposites such as light/dark, white/black, civilized/primitive, conscious/unconscious remain as the organizing principles in our theory of psyche. The author's experience of growing up in apartheid South Africa is discussed, together with an account of a dream of a traditional Xhosa woman and another Xhosa woman's life. Thereafter, Senghor's concept of negritude is used to describe an individuating consciousness that might be closer to our shared human experience than is found in Jung's writings. Individuation is then discussed in terms of the Zulu concept of Ubuntu. Ubuntu is based on the recognition that we become persons through other persons who treat us as persons, and that the community can be imagined as facilitating our individuation. It is suggested that Ubuntu might describe our experience of growth within the Jungian community.     

Re-Enchanting the Mind: Oracles,Reading, Myth,and Mantics

Divination and oracular speech reveal a language and a mirror that exist in the mysterious liminal realm between rational thought and the fertile chaos of the psyche, a realm that Jung called synchronicity or unus mundus. The widespread though culturally marginalized interest in this occulted language acts as a sort of strange attractor, drawing us into a place where the “Others” within have a chance to speak. It is capable, in Jung's words, of working “a profound transformation of our thought.”