How to read The Red Book and why

The Red Book can be, and is, read in a variety of ways and used for different purposes. Here I propose to view it from the perspectives of three contexts: the personal and biographical one, a literary one and a cultural and religious one. Each of these viewpoints exposes different, but (in each case) important, features and meanings. Composing Liber Novus clearly had great significance for Jung's own personal individuation process. In studying this work, the reader must keep in mind that Jung had a great many predecessors in view and looking over his shoulder as he composed it. The text reveals that he was in dialogue with a vast number of cultural figures from the near and the far past. It is also a foundational text for Jung's later works in psychology. And it addresses large cultural and historical issues, looking back at traditions from the standpoint of modernity and forward toward what is to come collectively in the near and distant future. His creation was a work for himself, but also for the culture and for the ages. I try to understand what the title Liber Novus means and suggest that it represents an intention of attaining to a rank beyond being a 'new book' for only one man, Carl Gustav Jung, to being a work relevant to humanity as a totality.     

Sonu Shamdasani interviewed by Ann Casement

Abstract :  Sonu Shamdasani interviewed by Ann Casement about Jung's  The Red Book: Liber Novus  in the course of which they range over issues to do with what drew Shamdasani to Jung; how he came to be involved in editing, translating and publishing  Liber Novus ; why he is so passionate about it; where it stands in relation to Jung's other work; some of the central figures that appear in the book such as  Philemon  and  Izdubar ; what  Liber Novus  might offer training candidates and succeeding generations of Jungians; how it has changed Shamdasani's own impression of Jung and what he hopes this enormous project will achieve; why Jung did not publish it in his own lifetime and whether he was mistaken in not doing so; and what impact the publication of  Liber Novus  will have on Jung's reputation worldwide as well as within the Jungian community.     

The interiorizing movement of logical life: reflections on Wolfgang Giegerich

The following article is an account of my discovery of and subsequent immersion in Wolfgang Giegerich's work. A sampling of his voluminous writings on the soul is set out to illustrate how he attempts to penetrate thinkingly into psychological phenomena and his claim that this inevitably brings out their internal dialectic. The article summarizes his critiques of Jung, Hillman, and The Red Book: Liber Novus.     

The egg, the vessels and the words. From Izdubar to answer to job for an imaging thinking

This essay on The Red Book seeks to underscore a characteristic specific to Jung's approach to psychoanalysis. In this book, and more generally, in all of his writings, Jung's thinking is based on his personal experience of the unconscious, in which he leaves himself open to progressive encounters. Some of them, in the years 1913-14 and 1929-30, particularly his meeting with the giant Izdubar, were quite threatening. As a result, he forged an original way of thinking that is qualified here as 'imaging' and 'emergent'. The Red Book served as the first vessel for theories Jung would later express. His way of thinking, with its failures and semi-successes, all of which are always temporary, of course, is compared to the art of the potter. The author shows the kinship between the formation of the main Jungian concepts and the teachings of the French poet, professor, and art critic Yves Bonnefoy. He also considers certain recurrent formal themes in the work of contemporary German painter and sculptor Anselm Kiefer. Lastly, this epistemological study, constantly aware of the demands of Jungian clinical practice, demonstrates the continuity in Jung's work, from The Red Book to Answer to Job, where Jung ultimately elaborated a conception of history that defines our ethical position today.     

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.     

On the validity of hypotheses derived from the Rorschach: V. The relationship between form level and ego strength.

Although Rorschach interpreted from level as a perceptual and conceptual aspect of intelligence, Beck and the more current meaning assigned to form level relates these functions to ego strength. F+%, therefore, has come to be regarded as a measure of ego strength. The research examining the validity of this assumption was reviewed and Beck's hypothesis was seen to be supported. The research supports the clinical use of F+% as a measure of ego strength, but further research might help clarify what actual psychological processes are involved in the creation of responses of good form.     

Salvation through Relaxation: Proprioceptive Therapy and its Relationship to Yoga

Relaxation constitutes a primary feature of yoga as it is taught in the West today. However, typical modern practices have no precedent in the pre-modern yoga tradition, but derive largely from techniques of proprioceptive relaxation developed in nineteenth- and twentieth-century Europe and America. These techniques (along with their assumptions of the soteriological value of relaxation) in turn alter the theory and praxis of yoga itself, such that its fundamental enterprise is significantly modified. Does a transformation constitute a development or merely a corruption of the yoga tradition? This article considers the extent to which Modern Yoga fills the cultural space once occupied by ‘relaxationism’.     

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.     

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.     

Filial piety dilemma solutions in Chinese adult children: The role of contextual theme,filial piety beliefs,and generation

Although some studies have revealed that traditional filial piety belief is weakening, few have explored whether and how the role of the belief in social life has changed correspondingly. The present study used questionnaires to examine solutions to filial piety dilemmas and the roles of contextual theme, filial piety beliefs, and generation in a sample of 123 young and 92 middle‐aged Chinese adults. With respect to the solutions adopted to solve parent?child conflicts, preferences varied depending on the dilemma themes. Specifically, participants were more likely to select a self‐sacrifice (rather than an ego‐centered) solution for respect dilemmas than for caring dilemmas, and least likely to do so for obedience dilemmas. Participants were also likely to select a balancing (rather than an ego‐centered) solution for respect or caring dilemmas than for obedience dilemmas. In addition, the concordance between beliefs and solutions was exhibited in reciprocal, but not authoritarian, filial piety beliefs. Individuals with stronger reciprocal filial piety beliefs were more likely to select self‐sacrifice or balancing solutions than ego‐centered solutions whereas authoritarian filial piety showed no influence on solutions for either young or middle‐aged adults. Furthermore, the generation effect was not significant, and the solution selection did not differ between young and middle‐aged adults.     

The narrow use of the term ego in analytical psychology: the 'not-I' is also who I am

This paper(1) explores some aspects of the narrowness of Jung's usage of the term ego and the consequences which are understood to follow there from. Jung is understood to see the ego as a surface phenomenon and, essentially, as the focal point of consciousness, not recognizing its potential to function more broadly, deeply, and unconsciously. Furthermore, although he does recognize the ego as 'the total conscious personality' his use of the term frequently does not reflect that definition. Whilst Jung's analysis of the narrowly functioning ego is enlightening and groundbreaking, he treats this narrow functioning as if it is characteristic of the ego itself, ascribing any 'broad functioning' primarily to the Self. This narrow use of the term ego, and the corresponding use of the term Self, are understood to have significant consequences for clinical practice, including leading the analyst into an over-identification with the patient and a loss of the analyst's sense of self. It is also understood to lead to difficulties dealing with more disturbed individuals, to stuck and broken down analyses, to wear and tear on the analyst and, potentially, splits between the different schools of analytical psychology. These concerns all represent difficulties with working in the transference, and Jung's own experience of this is briefly explored.     

Examining the relationship between athletes' achievement goal orientation and ability to employ imagery

ObjectiveImagery ability may be cognitively regulated by motivational states, thus it is important to determine the relationship between goal orientations and imagery ability. Design/Method: Participants were 272 male and female athletes, representing nine sports. Goal orientations and cognitive and motivational imagery abilities were assessed via questionnaires. Task and ego goal orientations were examined via a two-step cluster analysis procedure, resulting in the identification of four goal orientation clusters. Separate multivariate analyses were conducted to assess differences in cognitive imagery ability and motivational imagery ability for the clusters, with gender and sport type entered as covariates. Results: For cognitive imagery ability, gender had a significant effect for athletes with low task/low ego orientation; female athletes rated their internal imagery perspective as clearer and more vivid. Regarding motivational imagery ability, when sport type was controlled for, cluster membership demonstrated a significant multivariate effect. Goal orientations have a relationship with motivational imagery ability but this same relationship was not evident with cognitive imagery ability. Athletes with high task/high ego or high task/low ego goal orientations scored significantly higher on their ability to feel emotions and their ease of generating motivational general-mastery images compared to athletes with low task/high ego or low task/low ego orientations. No differences between goal orientation clusters were found for motivational general-arousal imagery ability. Conclusion: Athletes who have a high task orientation are very motivated and have an easy time forming mastery images and a high ability to experience the emotion of these images.     

The ego and the id revisited Freud and Damasio on the body ego/self

Freud's statement in The Ego and the Id (1923) that the ego is first and foremost a bodily ego is well known. This paper tempts to clarify the premises underlying Freud's thesis. Particular attention is paid to Freud's investigation of internal perceptions. Freud argued that internal perceptions are more primordial than perceptions arising externally. In Freud's opinion the roots of the ego, the id, are to be found in body sensations and feelings, but he had to admit that very little was known about these sensations and feelings. Only much later was neuroscience in a position to offer evidence that feelings can be the direct perception of the internal state of the body. Damasio (2010) has recently suggested that the core of the self might be found in what he, like Freud, terms primordial feelings. Not only was Freud able to conceive of the ego as the perception and feeling of our own body but also to conceive of knowing the mental life of another by means of recreating the bodily state of another through imitation.     

The couch as icon

The couch has always been an integral part of psychoanalytic practice. It has even become a cultural icon representing psychoanalysis itself. However, minimal evidence exists in the psychoanalytic literature that using the couch is necessary or even necessarily helpful to establish a psychoanalytic process and conduct an analysis. Furthermore, it can potentially be harmful to patients such as those who have experienced early loss and trauma or who have significant ego organizational problems. Therefore, the use of the couch per se does not seem well suited as a defining criterion of psychoanalysis. To the extent that it may be clinically valuable, the use of the couch should be more carefully considered and critically examined.     

When giving feels good. The intrinsic benefits of sacrifice in romantic relationships for the communally motivated

Who benefits most from making sacrifices for others? The current study provides one answer to this question by demonstrating the intrinsic benefits of sacrifice for people who are highly motivated to respond to a specific romantic partner's needs noncontingently, a phenomenon termed communal strength. In a 14-day daily-experience study of 69 romantic couples, communal strength was positively associated with positive emotions during the sacrifice itself, with feeling appreciated by the partner for the sacrifice, and with feelings of relationship satisfaction on the day of the sacrifice. Furthermore, feelings of authenticity for the sacrifice mediated these associations. Several alternative hypotheses were ruled out: The effects were not due to individuals higher in communal strength making qualitatively different kinds of sacrifices, being more positive in general, or being involved in happier relationships. Implications for research and theory on communal relationships and positive emotions are discussed.     

Representing motion in a static image: constraints and parallels in art,science, and popular culture

Representing motion in a picture is a challenge to artists, scientists, and all other imagemakers. Moreover, it presents a problem that will not go away with electronic and digital media, because often the pedagogical purpose of the representation of motion is more important than the motion itself. All satisfactory solutions evoke motion-for example, dynamic balance (or broken symmetry), stroboscopic sequences, affine shear (or forward lean), and photographic blur-but they also typically sacrifice the accuracy of the motion represented, a solution often unsuitable for science. Vector representations superimposed on static images allow for accuracy, but are not applicable to all situations. Workable solutions are almost certainly case specific and subject to continual evolution through exploration by imagemakers.     

The Role of the Ego in Jungian Individuation and Yogacara Buddhism’s Enlightenment

This article explores the Buddhist and Jungian approaches to the role of the ego in overcoming the limited (for Jung) or illusive (for Buddhists) sense of self rooted in ego-consciousness. Even though both Buddhists and Jung turn to the unconscious (for Jung) or the subliminal consciousness (for Buddhists) to overcome the limitations of the ego, their approaches are radically different. The Jungian ego seems to work diligently in order to transcend itself, whereas Buddhists believe that we can bypass the ego’s participation, namely, its rational analysis and interpretation, and can directly access the subliminal consciousness, alaya. In other words, Buddhists see the ego itself as the problem, or obstacle, in the path to Enlightenment whereas Jung ends up relying upon the active ego’s intervention to become the full Self via individuation. Understanding this substantial difference will lead us to reappraise the reciprocal relationship between the ego and the subliminal mind in both the Jungian theory of individuation and Buddhist enlightenment.     

The conceptual commonality between impulsiveness as a personality trait and as an ego development stage

This research was an attempt to demonstrate the conceptual commonality between impulsiveness as a trait and as an ego development stage through correlations on measures of both. An Eysenckian measure of broad trait impulsiveness (Imp_B) consisting of four impulsiveness subscales, the Eysenck Personality Questionnaire (EPQ) and the Washington University Sentence Completion Test (WUSCT) of ego development were administered to 62 male students and 101 female students distributed across three different educational levels (Junior High, Senior High and College). Significant correlations between Imp_B and the WUSCT (-0.23 for the males and -0.31 for the females) supported the hypothesized commonality. Correlations between the WUSCT and the four impulsiveness subscales indicated that Narrow Impulsiveness and Risk-taking were more indicative of ego development than Non-planning or Liveliness. Age trends in the patterns of correlations demonstrated that the commonality between trait impulsiveness and ego development was limited to the early stages of ego development. Sex differences on a number of trait measures and on the WUSCT indicated that males lag behind females in ego development during adolescence. It was hypothesized that the aspect of impulsiveness most indicative of ego development was an unsocialized aspect which might be captured by Eysenck's dimension of psychoticism (P). Correlations between P and WUSCT supported this hypothesis (-0.49 for the males and -0.29 for the females). P apparently has more concept commonality with ego development than has trait impulsiveness. Age trends and sex differences in impulsiveness, psychoticism, and aggressiveness were discussed. It was argued that these personality characteristics would be better understood if explored within a developmental framework such as ego development.