Jung's views on causes and treatments of schizophrenia in light of current trends in cognitive neuroscience and psychotherapy research II: Psychological research and treatment

Jung was the first to emphasize the importance of psychological factors in the aetiology and treatment of schizophrenia. Despite this, and other seminal contributions, his work on schizophrenia is almost completely ignored or forgotten today. This paper, a follow‐up to one on Jung's theories of aetiology and symptom formation in schizophrenia (Journal of Analytical Psychology, 59, 1) reviews Jung's views on psychological approaches to research on, and treatment of, the disorder. Five themes are covered: 1) experimental psychopathology; 2) attentional disturbance; 3) psychological treatment; 4) the relationship between the environment (including the psychiatric hospital) and symptom expression; and 5) heterogeneity and the schizophrenia spectrum. Review of these areas reveal that Jung's ideas about the kind of research that can elucidate psychological mechanisms in schizophrenia, and the importance of psychotherapy for people with this condition, are very much in line with contemporary paradigms. Moreover, further exploration of several points of convergence could lead to advances in both of these fields, as well as within analytical psychology.     

Jung's Affinity for Buddhism: Misunderstandings and Clarifications

Much of the West's understanding of Jung's thinking about Buddhism comes from reading his essays on Tibetan and Zen Buddhism, in which his commentary focuses upon particular doctrinal teachings of these two forms of Mahayana Buddhism. However, his writings about the figure of the Buddha and the Buddha's earliest sermons, as they are collected in the Pali Canon, are less well known. By looking closely at what Jung had to say about the Buddha, his early discourses, and his comments in other works that have a correspondence with these discourses, we can clarify some common misconceptions about Jung's thinking in this area. Such an examination offers a better understanding of Jung's depth of feeling for the essential teachings of the Buddha. In order to accomplish these aims, the article begins with a discussion of the historical and cultural background in which Jung was writing and his concerns about the West's infatuation with Eastern ideas. Moving from this discussion to an examination of Jung's reflections on Buddhism, taken directly from Jung's writings, conclusions are drawn regarding Jung's hermeneutic method of approaching the Buddhist canon.     

Severe Mental Illness: A Bridge between Neurochemistry and the Collective Unconscious

This article builds a relationship between neurochemistry and Jung's a priori construct of the collective unconscious through an exploration of the psychotic delusions present in severe mental illness and the psychopharmacological drugs used to treat them. Jung's postulations of a collective unconscious were rooted in his clinical work with severely mentally ill patients, and he was aware, early on, that severe mental illness offered an example of the interplay between human biology and our psychological lives. Current post-Jungian discourse has moved away from addressing severe mental illness as a means of understanding the continued relevance of Jungian theory amidst advances in the fields of neuroscience. Narrative analysis of qualitative data on severe mental illness adds psychic dimension to medical research and offers evidence that the rise and fall of delusional content, replete with archetypal patterns of expression, are related to the presence or absence of psychopharmacological drugs used for the treatment of bipolar disorder.     

‘Thank God I’m not a Jungian’

This article focuses less on the content of Jung's ideas than on ways in which they act as both invitation and challenge to engage with psyche. It explores the mythic framework of Jung's approach and how this can enable individuals to live in psychological and mundane worlds in which there can be no final certainties. It elaborates three particular aspects of Jung's thinking that I have found personally valuable: his generosity of vision, his insistence that individuals engage for and with themselves rather than relying on someone else's ideas, and his ponderings on the relationship between the individual and the collective. All three aspects seem to be important elements of the work of individuation.     

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.     

Teaching Disobedience: Jung,Montuori, and the Pedagogical Significance of Conflict

Alternative education often seeks to promote creativity. In so far as this tendency might come to suggest something ideological, then the intent thus indicated is liable to become self-defeating. This article considers C.G. Jung's conservative ideas about education, and explores how these notions might relate to his wider psychology. Contrasting Jung's position with Alfonso Montuori's notion of Creative Inquiry, the author argues for the importance of a more conscious relationship to the role of conflict in the development of a relationally focused pedagogy.     

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’.     

Revisioning Fordham's ‘Defences of the self’ in light of modern relational theory and contemporary neuroscience

This paper explores the evolution of Michael Fordham's ideas concerning ‘defences of the self’, including his application of this concept to a group of ‘difficult’ adult patients in his famous 1974 paper by the same name. After tracing the relevance of Fordham's ideas to my own discovery of a ‘self‐care system’ in the psychological material of early trauma patients (Kalsched 1996 ), I describe how Fordham's seminal notions might be revisioned in light of contemporary relational theory as well as early attachment theory and affective neuroscience. These revisionings involve an awareness that the severe woundings of early unremembered trauma are not transformable through interpretation but will inevitably be repeated in the transference, leading to mutual ‘enactments’ between the analytic partners and, hopefully, to a new outcome. A clinical example of one such mutual enactment between the author and his patient is provided. The paper concludes with reflections on the clinical implications of this difficult case and what it means to become a ‘real person’ to our patients. Finally, Jung's alchemical views on transference are shown to be useful analogies in our understanding of the necessary mutuality in the healing process with these patients.     

Society,spirit & ritual Morphic resonance and the collective unconscious part II

Rupert Sheldrake i s a theoretical biologist whose book, A New Science of Life: The Hypothesis of Formative Causation, continues to evoke a storm of controversy. Following i s the second i n a series of articles wherein Sheldrake presents his ideas for amplifying Jung's concept of the collective unconscious and archetypal psychology. He concluded his first article with these words:

The approach I am putting forward is very similar to Jung's idea of the collective unconscious. The main difference i s that Jung's idea was applied primarily to human experience and human collective memory. What I am suggesting i s that a very similar principle operates throughout the entire universe, not just in human beings. If the kind of radical paradigm shift I am talking about goes on within biology - if the hypothesis of morphic resonance i s even approximately correct - then Jung's idea of the collective unconscious would become a mainstream idea. Morphogenic fields and the concept of the collective unconscious would completely change the context of modern psychology.     

Interviews on Freud and Jung on Freud and Jung with Henry A. Murray in 1965

Henry Murray became one of the legendary figures in the history of American psychology. Not only was he a leading pioneer in the field of personality theory, but he created (with Christiana Morgan) the Thematic Apperception test. He also took a leading role in making psychological profiles for the American government's Office of Strategic Services during World War II. For years Murray headed the Harvard Psychological Clinic, and also worked on the writings of Herman Melville for almost half of his long life. Murray took a wholly independent path from Freudian and Jungian organizations, yet his memories of contact with Freud and Jung are worth recording. These interviews with Murray were conducted in 1965. To take only one example, the circumstances of Jung's getting his honorary degree from Harvard in 1936 are elucidated, as well as Freud's inquiry to Murray about why he himself had missed out on that occasion. A postcript to the interview, illustrating Murray's capacities as a writer, concerns his spirited response to the Princeton philosopher Walter Kaufmann's inquiry about Roazen's account of the 1936 honorary degree in his 1975 Freud and His Followers.     

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.     

II Spatial metaphors and somatic communication: the embodiment of multigenerational experiences of helplessness and futility in an obese patient

This paper explores the analysis of an obese woman who came to experience her flesh as a bodying forth of personal and multigenerational family and cultural experiences of helplessness. The paper discusses the ideas and images that formed the basis of how I engaged with these themes as they presented countertransferentially. My thesis is that clinical approaches which draw on spatial metaphors for the psyche offer valuable tools for working with people whose inner world expresses itself somatically because such metaphors can be used to engage simultaneously with the personal, cultural, and ancestral dimensions of these unconscious communications. The paper builds on Jung's view of the psyche as comprised of pockets of inner otherness (complexes), on Redfearn's image of psyche as landscape‐like and on Samuels’ thinking on embodied countertransference and on the political psyche. It also draws on Butler's work on the body as a social phenomenon and on the theme of being a helpless non‐person or nobody as explored in Tom Stoppard's play Rosencrantz and Guildenstern are Dead which retells Shakespeare's Hamlet from the perspective of two of the play's ‘bit’ characters.     

Working with chronic and relentless self‐hatred,self‐harm and existential shame: a clinical study and reflections

This paper is the first of a two‐part series which explores some of the theoretical and experiential reference points that have emerged in my work with people whose relationship to their body and/or sense of self is dominated by self‐hatred and (what Hultberg describes as) existential shame. The first paper focuses on self‐hatred and the second paper focuses on shame. This first paper is structured around vignettes taken from a 14‐year analysis with a woman who was bulimic, self‐harmed and repeatedly described herself as ‘feeling like a piece of shit’. It draws together elements of Jung's concepts of the complex and symbol, and Laplanche's enigmatic signifier to focus on experiences of ‘inner otherness’ around which we are unconsciously organized. It also brings Jung's understanding that emotion is the chief source of consciousness into conversation with Laplanche's approach to the transference which is that by being aware that they do not ‘know’, the analyst provides a ‘hollow’ in which the patient's analytic process can evolve. These combinations of ideas are linked speculatively to emerging understandings of the neuroscience of perception and throughout the paper clinical material is used to illustrate these discussions.     

I Working with dissociative dynamics and the longing for excess in binge eating disorders

In this paper the author describes her work with a woman who, in her mid 20s, sought analysis for her non‐vomiting binge eating disorder. The paper explores how two aspects of Jung's view of the psyche as healthily dissociable were used to think about the potential for change contained within the explosive, aggressive energies in this patient's bingeing. The resultant approach takes the patient's splitting defences, dissociations and self‐destructive behaviour as a point of access to her unconscious. Seen in this way, these behaviours contain the seeds of recovery and are the starting point for analysis rather than defences against it. The paper also brings a number of Jungian and post‐Jungian ideas into conversation with aspects of contemporary thinking about subjectivity, identity and the longing for excess developed by Leo Bersani and Judith Butler.     

Living in a Time of Nonsense: Lessons from Liber Primus in the Face of the Rounds of Hades

Within days of Jung's completion of the Black Book portion of what would become The Red Book in the spring of 1914, the as-yet undiscovered solar system object, Pluto, entered the constellation of Cancer, attributed astrologically to the Mother, where it would remain until a few months prior to the Nazi invasion of Poland 25 years later. In January of 2008, Pluto entered the constellation Capricorn, attributed astrologically to the Father, complement to the mother in Cancer, and exactly opposite its station at the time of Jung's confrontation with the unconscious and the outbreak of World War I. During Jung's time of nonsense, the rapist Hades violated every notion of identity, containment, nurturance, and security associated with the archetype of Mother and held dear by the collective psyche. During our time of nonsense, the same violation is being visited upon our collective psyche's assumptions about the archetype of Father: Whether in finance, politics, the legal system, science, or education, the nature of authority in every realm is in question. This article explores the parallels between the time in which Jung lived and our own through the lens of the movement of Pluto and its mythological, astrological, and psychological meaning, and what guidance we might find in the Liber Primus portion of Jung's Red Book to aid our navigation of the present.     

In the beginning jung and freud on introversion

By now it is well known that creativity requires incubation: a stage of turning inward that has been described as “introversion.” That this was not always recognized, even by the founders of depth psychology, is documented here by Richard Capobianco, who holds a Ph.D. in Philosophy. His exploration of the evolution of Jung's earliest statements about the creative aspects of introversion provides us with a foundation for understanding the profound differences between Freud and Jung. Their approaches to depth psychology continue to fascinate.

While much has been written about the theoretical issues which divided these two men, there has been very little comment on an issue of major importance: the nature and significance of the psychological phenomenon of “introversion.” This essay documents the evolution of Jung's early effort to explore the creative aspects of introversion in contrast to Freud's view, which emphasized its pathological aspects.

The Birth of Creative Thought from Introversion     

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.     

A supposedly objective thing I'll never use again: Word association and the quest for validity and reliability in emotional adjustment research from Carl Jung to Carl Rogers (1898–1927)

As the first two decades of the 20th century unfolded, clinical psychologists, who had until then been mainly associated with intelligence testing, attempted to implement a specific psychological method—Carl Gustav Jung's (1875–1961) word-association “test”—in individual personality assessments. As one of the early clinical psychologists who attempted to use the method, Carl Ransom Rogers (1902–1987) is conspicuously absent from the historiography of clinical psychological testing. In fact, historians have recently suggested that we are lacking narratives about Rogers' early ideas and techniques in the context of both the development of clinical psychology and the emergence of psychological testing as clinicians' foremost scholarly activity. In light of the above, this paper pursues two main goals. First, it attempts to reconstruct Rogers' first original research project on emotional adjustment testing in young children in the broader context of the development of word-association tests as carried out by Jung and Whately Smith (1892–1947). Second, it aims to reconstruct Rogers' earliest theoretical ideas as well as his epistemological assumptions regarding test objectivity, validity and reliability. By drawing on unpublished documents and heretofore overlooked primary sources I show that although Rogers initially drew from Jung and Smith's complex and refined tradition, he ultimately rejected it as well as the tests themselves. At first drawn to Smith's quantitative, empiricist and experimental philosophy of psychology, Rogers was deterred when the data gathered through his own research in 1927 suggested that word association tests had no real, effective clinical value when used in children. By showcasing the complex process of test construction and validation undertaken by 1920s clinical psychologists, Rogers' case illustrates the research practices, the methodological problems and the epistemological dilemmas faced by most if not all of his contemporaries.     

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).     

A price above rubies: Patriarchy and the feminine

Jung's understanding of individuation as the way consciousness develops in some people in the second half of life is not well conveyed by images suggesting the heroic capture or sacrifice of consciousness by an ego seeking to gain a broader standpoint. Such images derive from Jung's writings in the first half of his professional career, when his own psychological horizon was rapidly enlarging, but he had not yet arrived at a conception of the Self. What he means by individuation once the Self enters the picture becomes clearer if we turn to Chinese philosophy, whose three main traditions, Buddhism, Confucianism, and Taoism, all influenced Jung's mature psychology. That the move from ego to Self involves a change in perspective as to the nature and origin of consciousness is made evident by the process of “turning the light around,” described in The Secret of the Golden Flower, which has been identified as a practice of Buddhist meditation. As a consequence of the successful cultivation of the Self, individuation also entails a difference in the level of a person's consciousness, a difference that the Confucian Classic of Change, the I Ching, recommends that the person take into account. Finally, the consciousness produced by individuation, because it hovers between ego and Self, is often uncertain of its ground. This paradoxical development is beautifully conveyed by the Taoist philosopher Chuang-Tzu, whose famous dream of himself as a butterfly led him, upon waking, to question his true identity.