Winnicott on Jung: destruction, creativity and the unrepressed unconscious

This paper considers Winnicott's critique of Jung, principally expressed in his review of Memories, Dreams, Reflections, which asserts that Jung's creative contribution to analysis was constrained by his failure to integrate his 'primitive destructive impulses', subsequent to inadequate early containment. It is argued that although Winnicott's diagnosis illuminates Jung's shadow, particularly his constraints vis-à-vis the repressed Freudian unconscious, it fails to appreciate the efficacy of the compensatory containment Jung found in the collective unconscious. This enigmatic relationship between destruction and creativity-so central to late Winnicott-is illuminated by Matte Blanco's bi-logic, and further explored in relation to William Blake. Winnicott's personal resolution through his Jung-inspired 'splitting headache' dream of destruction-previously considered in this Journal by Morey (2005) and Sedgwick (2008)-is given particular attention.     

Clinical implications of The Red Book: Liber Novus

In this presentation I consider whether the importance of Spirit in Liber Novus may render the task of its clinical application peculiarly problematic. Freud's experimentation on himself is briefly compared with Jung's self-experimentation of which Liber Novus is the record. Taking up the theme of the vas from Gaillard's paper, I refer to Jung's two major contributions to the elaboration of the Freudian frame: the necessity for the analyst to have been analysed, and the positive value of countertransference. In an epilogue, I briefly discuss a dream related to the preparation of this report for publication, emphasizing the theme of the disturbing effects of Spirit as a key theme both in Liber Novus itself and in any attempt to assimilate it on the part of the contemporary analyst.     

Freud,His Illness,and Ourselves

The history of Freud's illness shows that he tried to avoid confrontation with it, and to treat it as unimportant. In his personal letters, the ill body remains outside-as another person, "Konrad," not he himself-and it is not taken into account. Particularly in Freud's correspondence with Ferenczi, we realize to what extent certain phenomena, especially depressive ones, he considered somatic, with a tendency to dismiss them, and this despite important occasional insights, such as about the role played by hate in psychosomatic illnesses. In the post-Freudian development, these topics have been more and more integrated in the dialogue, in the discourse between the analyst and the analysand.     

The analytic initiation: the effect of the archetype of initiation on the personal unconscious

The author proposes the term 'analytic initiation1' to describe a rite of passage from childhood to adult life effected by psychotherapy. He suggests this passage is based upon a personal regression within the embrace of an archetypal symbolic process. Archetypal symbols orientate the analysand towards the transformative potential of a regressive experience. They also contain him as he separates from parental complexes and tolerates their dissolution. The analysand's growth depends on his submitting to an intrapsychic and interpersonal experience of the initiatory process with its attending regression. Correspondingly, it relies on the analyst being available for both the personal and impersonal transference/countertransference interaction. Over time, the analysand's participation in this process brings his ego in greater relationship to the Self.
The most important outcome of a successfully constellated analytic initiation is not the dissolution of a group of complexes. Rather, it is the establishment of a symbolic process that allows the individual to continue to evolve. The author supports his findings with a critical review of Jung's writings on initiation and additional case material.     

Substantive unconscious and adjective unconscious: the contribution of Wilfred Bion

The author first provides her readers with a brief summary of some of Freud's ideas, as found throughout his work, on the notion of 'unconscious'. The notion of unconscious as noun is contrasted to the idea of unconscious as adjective, this latter being proposed as a quality, or a state, ever temporary, dynamic, and subject to the constant changes going on in the individual's internal psychic world, as well as to external conditions. After presenting some considerations, the author then contrasts the Kleinian model of the mind to the Freudian, and Wilfred Bion's contribution is discussed at some length. Within Bion's conception of psychic functioning, the model of 'dream' is highlighted and, in this regard, clarifications are sought regarding Bion's view of the unconscious. To conclude, a brief and superficial approximation to the work of Carl Jung is touched upon, although the author admits to knowing little of Jung's positions.     

Erikson's General and Adult Developmental Revisions of Freudian Thought: “Outward,Forward, Upward”

In this paper I explore Erik Erikson's revisions of Freudian thought and reasons for his conceptual departure. I show Erikson as the second stage psychoanalytic theorist who shifted thought upward in consciousness, outward to the social world, and forward throughout the complete life span. I explore Erikson's dispute of Freud's reductionism and predeterminism, and illustrate Erikson's movement afield of a model of mental illness, fragmentation, and negation. I explore Erikson's view that the social world is both inside and outside the psyche, rather than solely external to the person as Freud had held. Addressed is Erikson's conversion of Freud's notions of adult morality to a developmental view of the adult as a potentially moral–ethical person, and Erikson's revision of Freud's concepts of the potentially rational adult to a view of the adult with rational and emotional attributes. These words are Erikson's (1975, p. 39) terms for his theoretical focus. Erikson said that he had felt compelled to alter Freudian views, for the second stage psychoanalytic thought in which he participated required a focus on healthy development instead of attention to deviations from health. Such thought also required analysis of the importance of consciousness and of engagement in the social world, as well as a theory of adult development that extends throughout the mature years to chart the person's psychosocial growth and the development of principled behavior. To Erikson, Freud's views were reductionistic due, in part, to their placement within Newtonian and Darwinian thought. Further, Freud's thought was based on the assumption of an invariably moral person, and of the human who would eventually rise above the irrational powers that he found to govern the self. In this paper, I take up these points. I look to Erikson's revisions of Freudian thought, emphasizing the ways in which he made us think differently about psychological life and about adults in their ongoing development. This synthesis adheres to the points Erikson himself made about his departure from Freud, thoughts that appear in Erikson's (1987b) Harvard notes and marginalia, in his audiotapes, and in portions of his published writings.     

Incest in Jung's work: the origins of the epistomophilic instinct

In this paper the differences between Jung's and Freud's writings on incest are explored. Jung's view is that the purpose of the child's sexual interest, as expressed also in his incestuous longings, is not purely the satisfaction of the biological instinct but is more importantly seen to be the development of thinking. The importance of the incest taboo for analytic work and the dangers of enactment of the erotic transference-countertransference dynamics are highlighted.     

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.     

Hexagram 4 of the I Ching: Analytical Psychology and Jung's Developmental Process

Theories, as well as history itself, are subject to their archetypal underpinnings, as well as to synchronicity, cyclic and sequential change. Some of Jung's early life experiences, his theories, and their permutations in his followers are considered in relation to Hexagram 4 of the I-Ching.
Jung's infantile wounds, his lack of adequately mirroring and metabolizing parents gave rise to a Puer Aeternus complex. This complex is explored as it is brought out through the lines of Hexagram 4 in the I-Ching. The complex is considered as pertinent to some problematical parts of Jung's theory and its impact on analytic history and behavior. Jung's genius and adaptive healing use of the building blocks of this complex are also discussed.
It is proposed that the descendants of Freud and Jung internalize the problems of their forefathers in much the same way that patients internalize the problems of their parents. Particular theories suggest similar personal affinities (and even histories) in their followers. Jung's childhood problems are considered for the way they may reverberate in Jungian practice today.     

Understanding Jung: recent biographies and scholarship

The tendency to associate Jung with Freud has undergone a change and both are increasingly perceived as founders of depth psychological schools whose exact relationship is unclear. The separation of the two was largely due to Jung's rejection by the psychoanalytic community because of his perceived spiritual inclinations. Recent scholarship has emphasized these spiritual inclinations in both a positive and negative way and brought to light Jung's non-Freudian sources, while other Jungian practitioners are seeking a closer association with psychoanalysis. This conflicting development is related to tendencies in Jung himself that are evident in his own life and in research conducted into the writing and publication of Memories, Dreams, Reflections. Though the status of the latter as Jung's autobiography has been called into question there remains the necessity to explain the myth of Jung's life enshrined there and the impact this has had on a public looking for meaning in a time of considerable change.     

On presence in the psychoanalytic relation

This paper discusses presence in the psychoanalytic relation, the analysand’s and the analyst’s. Clinical situations with different qualities of presence will be considered focusing on what kind of interplay between analysand and analyst they may lead to. As examples, I have chosen three different clinical situations: In the first there is an interplay between the analysand’s free associations and the analyst’s ‘evenly suspended attention’. In connection with this I will discuss Bion’s concepts of ‘reverie’ and of ‘O’. In the second there is where the interaction is characterised by what Meltzer calls ‘geographical confusion’. In the third there is a ‘transference delusion’ in the psychoanalysis of breakdown as Winnicott describes it.     

Freud's psychoanalysis: A moral cure

That psychoanalytical treatment in its classical Freudian sense is primarily a moral or ethical cure is not a very controversial claim. However, it is far from obvious how we are to understand precisely the moral character of psychoanalysis. It has frequently been proposed that this designation is valid because psychoanalysis strives neither to cure psychological symptoms pharmaceutically, nor to superficially modify the behaviour of the analysand, but to lead the analysand through an interpretive process during which he gradually gains knowledge of the unconscious motives that determine his behaviour, a process that might ideally liberate him to obtain, in relation to his inner desires, the status of a moral agent. There resides something appealing in these claims. But it is the author's belief that there is an even deeper moral dimension applying to psychoanalytical theory and praxis. Freudian psychoanalysis is a moral cure due to its way of thematizing psychological suffering as moral suffering. And this means that the moral subject – the being that can experience moral suffering – is not primarily something that the psychoanalytical treatment strives to realize, but rather the presupposition for the way in which psychoanalysis theorizes psychological problems as such.     

The concept of phylogenetic inheritance in Freud and Jung.

At the height of their collaboration in late 1911, Freud had succeeded in persuading Jung of the role of phylogenetic factors in the etiology of neuroses and psychoses. Phylogenetic considerations play an important part in the formulation of Jung's genetic standpoint of psychology with its conception of a desexualized primal libido, which figured prominently in the dispute which ended the relations between Freud and Jung. Freud's unpublished draft of "Overview of the Transference Neuroses" was in part an attempt to counter Jung's revisions of libido theory by using phylogenetic considerations to reaffirm his original conception of a unified sexual libido. Despite the sharp divergence of many aspects of their respective psychologies after the break, a conception of phylogenetic inheritance continued to play an important role in their developing theoretical formulations.     

Internet Discussion Forum Summary

Coline Covington, 'Comments on the Burghölzli Hospital Records of Sabina Spielrein'
Axel Hoffer, 'Jung's analysis of Sabina Spielrein and his use of Freud's free association method'     

Freud's writing: his (w)rite of passage and its reverberations

The study of Freud's personal conception of writing and his use of it illuminates a significant aspect of his relationship with others, and also his sense of his own heroic greatness. In two related periods of his life, acts of writing--which were notably overdetermined in Freud and which informed as well as facilitated a distinctive kind of self-expression--gave rise to veritable (w)rites of passage. In those periods, the transferential dynamics in Freud's relationships with Fliess, his daughter Anna, and certain important analysands were expressed in ways connected with the content and process of various types of writing, including editing and translating. In sum, there is something still to be discovered in Freud's attitudes to his writing and to related intergenerational transactions between analysts and analysands who engage together in compositional activities.     

Jung and the Kabbalah

Jung's use of Kabbalistic symbols and ideas as well as his personal Kabbalistic vision are critically examined. It is argued that as great as Jung's acknowledged affinity is to the Kabbalah, his unacknowledged relationship was even greater. Jung has been accused of being a contemporary Gnostic; however, the interpretations Jung placed on Gnosticism and the texts Jung referred to on alchemy were profoundly Kabbalistic, so much so that one would be more justified in calling the Jung of the Mysterium Coniunctionis and other late works a Kabbalist in contemporary guise. Although Jung, at least during the 1930s, appears to have had powerful motives that limited his receptivity to Jewish ideas, his highly ambivalent and at times reproachable attitude toward Judaism should not prevent one from appreciating the affinities between Jungian psychology and Jewish mystical thought.     

The working alliance is St. Stephan's cathedral. Epistemological considerations of the Heinrich Deserno lecture, "Analysis and the working alliance" (1990)]

With the term "working alliance", as it was discussed by R.R. Greenson in noted publications, an understanding of work was introduced that corresponds with the dominant contemporary idea of work as a purely instrumental and technical process which is alien to the original "spirit" of Freudian Analysis. The author shows that psychological work, which in analysis is carried out cooperatively by analyst and analysand, needs transference to be successful, a transference with the help of which the analysand is able to discuss and specify his unconscious psychological conflicts. In Greenson's understanding the working alliance--supposedly neurosis-free--appeals to the rational part of the ego and introduces a normative understanding of reality. The transference relationship, by contrast, gives room to those psychic forces which refuse to obey the authority of the ego and its tendencies to conventionalize and suppress unconscious material.