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.     

The weariness of the hero: depression and the self in a civilization in transition

According to the World Health Organization, depression is currently the leading cause of disability, which is of great concern worldwide; however there is much dispute about depression and its causes. This article raises the hypothesis that depression could be related to an increase or inflation of ego‐consciousness, which, in turn, is inseparable from the development of modernity. The ‘hero’, symbol of this historical process of self‐consciousness and autonomy, stands now wearied and disoriented. The paper outlines how, in this cultural scene, certain ideas from Carl Jung's and James Hillman's depth psychologies may be useful in addressing the issue: the rediscovery of figures of the other through the analysis of the unconscious (Jung) and associating with others in groups imbued with communal sense (Hillman) could help the depressed individual to mitigate his or her inflated ego‐consciousness. These are two complementary ways of experiencing the conglomerate nature of the self, thus promoting the process of individuation.     

The correspondence between Erich Neumann and C.G. Jung on the occasion of the November pogroms, 1938

In the light of recently‐published correspondence between Jung and Neumann, this paper considers and connects two aspects of their relationship: Jung's theory of an ethno‐specific differentiation of the unconscious as formulated in 1934, and the relationship between Jung and Neumann at the beginning of the Holocaust in 1938–with Jung as the wise old man and a father figure on one hand, and Neumann as the apprentice and dependent son on the other. In examining these two issues, a detailed interpretation of four letters, two by Neumann and two by Jung, written in 1938 and 1939, is given. Neumann's reflections on the collective Jewish determination in the face of the November pogroms in 1938 led Jung to modify his view, with relativization and secularization of his former position. This shift precipitated a deep crisis with feelings of disorientation and desertion in Neumann; the paper discusses how a negative father complex was then constellated and imaged in a dream. After years of silence, the two men were able to renew the deep bonds that characterized their lifelong friendship.     

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.     

Jung's shadow: negation and narcissism of the Self

The cave walls of prehistoric man record two contrasting hand impressions: the one positive - a direct imprint; the other negative - a blank defined by a halo of colour. Jung's disturbed, displaced contact with his mother led to a struggle in establishing an integrated sense of 'I'; instead to create a sense of Self he brilliantly contrived to illuminate the darkness around that blank impress. The resulting lifework, enhanced by Jung's multifarious capacities as artist and philosopher as well as physician, is deeply impressive; yet Winnicott (1964) in his review of Memories, Dreams, Reflections (1963) nevertheless alludes to Jung's 'own need to search for a self with which to know' (p. 450). Passages from the autobiography are considered that appear to corroborate Winnicott's contention that Jung had a 'blank', potentially psychotic, core. Yet it is also argued that the psychoanalytic mainstream has undervalued the subtlety and creativity of Jung's own intuitive response to his shadow and that a sympathetic appreciation of this can still valuably inform our contemporary approaches to narcissistic disorders, especially dissociation.     

论直接深入无意识的积极想象与内视方法——兼论作为单纯觉察的意识

运用现象学等研究方法,对积极想象、内视等方法及其共同要素单纯觉察的意识awareness做了探讨;提出把握单纯觉察的意识,是掌握积极想象与内视等方法的关键;而心身整体的调整,才是让无意识自由涌现的根本与保障。     

Transcendence,transmission and transformation: the transcendent function in infant observation

Abstract: This article discusses the activation of the transcendent function as it operates through a series of complex parallel processes occurring within a Tavistock Model Infant Observation Group whose location is Palo Alto, California. We follow the observer, a seasoned female analyst, through her final two observations as she is caught initially in the central family complex that does not allow for a conscious ending to this three‐year observational period. Subsequently through the work of the transcendent function within the group, a discussion of the observer's ensuing paradoxical enactment takes place as we watch how this observer becomes able to help the family reach a termination not previously possible. Moving within a dynamic field that includes the infant observation group, the observed baby and his family, we experience the numinosity of the transformation that is activated. We will explore the ongoing encounter between the group mind, the observer and the observed as mutations within this dynamic field enable a genuine experience of mourning that has a profound effect on the observed baby and family.     

Idiodynamics and Applied Psychoanalysis

This communication explores the implications of Rosenzweig's idiodynamic method for applied psychoanalytic studies. After reviewing the methodological problems intrinsic to applied psychoanalysis, the author summarizes the idiodynamic method. Rosenzweig's idiodynamic studies of loss and creativity in Freud's life (and the lives of creative individuals) are briefly reviewed. With Rosenzweig's insights in mind, Freud's methodological problem in Totem and Taboo is identified and explored in terms of its psychological meaning. Freud's split with Jung was an important factor in the composition of Totem and Taboo. The Freud–Jung split also influenced the insular nature of organized psychoanalysis and contributed to the relative neglect of empirical methods within psychoanalysis in the twentieth century. The idiodynamic method is intended to foster empirical rigor. For applied psychoanalytic studies, the idiodynamic method would place actual known events, with consequent patterns and meanings emerging over time, above any theoretical scheme. Although his method does not resolve all of the methodological problems of applied psychoanalysis, Rosenzweig offers a disciplined method for creative psychological inquiry.     

An interview with Michael Fordham. Interview by Paul Roazen

In the course of early interviews on the history of psychoanalysis, I saw Michael Fordham in the late summer of 1965. We concentrated primarily on the differences between Freud and Jung, as well as the characteristic distinctions between the two schools that they founded. Fordham also talked about some of his personal contacts with Jung.