C. G. Jung Collected Works Volume 12 Psychology and Alchemy

1963

v. Ravenna and Rome X Visions XI On Life after Death XII Late Thoughts Retrospect Appendix i. Letters from Freud to Jung ii. Letters to Emma Jung from America iii. Letter to Emma Jung from North Africa iv. Richard Wilhelm v. Septem Sermones ad Mortuos Glossary The Collected Works of C. G. Jung 1 For this and other technical terms which are commonly used by Jung but may be unfamiliar to the reader or no longer fresh in his mind, see the glossary at the end of the book. From the period of my parents' separation I have another memory image: a young, very pretty and charming girl with blue eyes and fair hair is leading me, on a blue autumn day, under golden maple and chestnut trees along the Rhine below the Falls, near Worth castle. The sun is shining through the foliage, and yellow leaves lie on the ground. This girl later became my mother-in-law. She admired my father. I did not see her again until I was twenty-one years old. These are my outward memories. What follow now are more powerful, indeed overwhelming images, some of which I recall only dimly. There was a fall downstairs, for example, and another fall against the angle of a stove leg. I remember pain and blood, a doctor sewing a wound in my head--the scar remained visible until my senior year at the Gymnasium. My mother told me, too, of the time when I was crossing the bridge over the Rhine Falls to Neuhausen. The maid caught me just in time--I already had one leg under the railing and was about to slip through. These things point to an unconscious suicidal urge or, it may be, to a fatal resistance to life in this world. At that time I also had vague fears at night. I would hear things walking about in the house. The muted roar of the Rhine Falls was always audible, and all around lay a danger zone. People drowned, bodies were swept over the rocks. In the cemetery nearby, the sexton would dig a hole--heaps of brown, upturned earth. Black, solemn men in long frock coats with unusually tall hats and shiny black boots would bring a black box. My father would be there in his clerical gown, speaking in a resounding voice. Women wept. I was told that someone was being buried in this hole in the ground. Certain persons who had been around previously would suddenly no longer be there. Then I would hear that they had been buried, and that Lord Jesus had taken them to himself. My mother had taught me a prayer which I had to say every evening. I gladly did so because it gave me a sense of comfort in face of the vague uncertainties of the night: Spread out thy wings, Lord Jesus mild, And take to thee thy chick, thy child. "If Satan would devour it, No harm shall overpower it," So let the angels sing! " [2] 2 Breit' aus die Fluglein beide, O Jesu meine Freude Und nimm dein Kuchlein ein. Will Satan es verschlingen, Dann lass die Engel singen: Dies Kind soll unverletzet sein. Lord Jesus was comforting, a nice, benevolent gentleman like Herr Wegenstein up at the castle, rich, powerful, respected, and mindful of little children at night. Why he should be winged like a bird was a conundrum that did not worry me any further. Far more significant and thought-provoking was the fact that little children were compared to chicks which Lord Jesus evidently "took" reluctantly, like bitter medicine. This was difficult to understand. But I understood at once that Satan liked chicks and had to be prevented from eating them. So, although Lord Jesus did not like the taste, he ate them anyway, so that Satan would not get them.. As far as that went, my argument was comforting. But now I was hearing that Lord Jesus "took" other people to himself as well, and that this "taking" was the same as putting them in a hole in the ground. This sinister analogy had unfortunate consequences. I began to * Translated as Psychology of the Unconscebus, 1917; revised edition, retitled Symbols of Transformation (CW 5), 1956.

THE COLLECTED WORKS OF C. G. Jung, 1950

When these Collected Works were planned, during the late 1940's, in consultation with Professor Jung, the Editors set aside a brief final volume for "reviews, short articles, etc., of the psychoanalytic period, later introductions, etc., Bibliography of Jung's Writings, and General Index of the Collected Works." Now arriving at publication soon after Jung's centenary year, this collection of miscellany has become the most ample volume in the edition-and no longer includes the Bibliography and General Index, which have been assigned to volumes 19 and 20 respectively. Volume 18 now contains more than one hundred and thirty items, ranging in time from 1901, when Jung at 26 had just accepted his first professional appointment as an assistant at the Burghölzli, to 1961, shortly before his death. The collection, touching upon virtually every aspect of Jung's professional and intellectual interest during a long life devoted to the exegesis of the symbol, justifies its title, taken from a characteristic work of Jung's middle years, the seminar given to the Guild of Pastoral Psychology in London, 1939. This profusion of material is the consequence of three factors. After Jung retired from his active medical practice, in the early 1950's, until his death in June 1961, he devoted most of his time to writing: not only the longer works for which a place was made in the original scheme of the edition, but an unexpectedly large number of forewords to books by pupils and colleagues, replies to journalistic questionnaires, encyclopaedia articles, occasional addresses, and letters (some of which, because of their technical character, or because they were published elsewhere, are included in Volume 18 rather than in the Letters volumes). Of works in this class, Jung wrote some fifty after 1950. Secondly, research for the later volumes of the Collected Works, for the Letters (including The Freud/Jung Letters), and for the General Bibliography has brought to light many reviews, short articles, reports, etc., from the earlier years of Jung's career. A considerable run of psychiatric reviews from the years 1906-1910 was discovered by Professor Henri F. Ellenberger and turned over to the Editors, who wish to record their gratitude to him. Finally, the Jung archives at Küsnacht have yielded several manuscripts in a finished or virtually finished state, the earliest being a 1901 report on Freud's On Dreams. A related category of material embraces abstracts of lectures, evidently unwritten, the transcripts of which were not read and approved by Jung. The abstracts themselves have been deemed worthy of inclusion in this volume. "The Tavistock Lectures" and "The Symbolic Life" are examples of oral material to whose transcription Jung had given his approval. The former work has become well known as Analytical Psychology: Its Theory and Practice, under which title the present version was published in 1968. Around 1960, the Editors conceived the idea of adding to Volume 15, The Spirit in Man, Art, and Literature, some of the forewords that Jung had written for books by other persons, on the ground that these statements were an expression of the archetype of the spirit.

Reviews the book, Dream Interpretation Ancient and Modern: Notes From the Seminar Given in 1936–1941: Reports by Seminar Members With Discussions of Dream Series by C. G. Jung, edited by John Peck, Lorenz Jung, Maria Meyer-Grass, translated by Ernst Falzeder, and in collaboration with Tony Woolfson (see record 2014-16249-000). Dream Interpretation Ancient and Modern contains 14 presentations of 12 seminar participants (two participants presented twice). Jung’s comments for each presentation are included, although in some cases it seems that some of his comments are missing or are highly abbreviated. The book is organized in four sections: Older Literature on Dream Interpretation, The Enlightenment and Romanticism, The Modern Period, and Visions and Dreams. The older literature consists of an investigation of three Hellenic thinkers and one Reformation theorist: Macrobius (flourished CE 400), Artemidorus (flourished third century CE), Synesius of Cyrene (CE 373–414), and Caspar Peucer (1525–1602). This book can be very useful for readers who have little or no understanding that dreams were interesting to well-educated scholars for thousands of years before Freud and Jung began their investigations. These readers would do well to remember that none of the papers or Jung’s commentaries are exhaustive, systematic treatises on these historical ideas about the meaning of dreams. (PsycINFO Database Record (c) 2014 APA, all rights reserved)

2021

W e do not yet have a history of the imagination in psychotherapy in the twentieth century, nor even a history of the ways in which the imagination was used by Jungians, let alone by other kinds of therapists. So for that reason alone, this book is a welcome addition to the literature, and will certainly be useful reading for anyone who attempts such a history in the future. Couple with that the fact that this is (to my knowledge at least) the first account of Robert Desoille's waking dream therapy (rêve éveillé dirigé, henceforth RED) in English and you certainly have a pretty interesting start. Cassar divides his work into three parts, themselves divided into several chapters. Part 1 looks at Jung's understanding of active imagination, Desoille's RED and at the subsequent theoretical & practical developments of these two techniques in Jungian and Desoillian (or post-Desoillian) traditions. The second part (called 'Jung and Desoille-A Historical Investigation') looks, rather briefly, at some of Jung and Desoille's shared intellectual context (e.g. Pierre Janet, psychical research) and also outlines the work of some figures that both Jung and Desoille encountered at some point in their lives, some of them psychotherapists, but not all, such as Charles Baudouin, Roberto Assagioli and Mircea Eliade. Part 3 is concerned with more closely comparing the two techniques of RED and active imagination, examining topics such as the body, the use of verbal stimuli in RED vs. the non-directiveness of Jungian active imagination, transference and counter-transference, or interpretation. Many things could be said about this rich account. On the positive side, it is clear that Laner Cassar is intimately familiar with Desoille's work and with all the developments that have happened among his (primarily French) disciples since his death in 1966. His chart of the development of post-Desoillian groups is an excellent tool for anyone trying to make sense of the history of these little groups,

Jungian Psychology, Active Imagination and Personal Transformation, 2021

This volume presents the bricolage of Philemon, depicted as a superannuated white beard, a prophet, and a sage who links and mediates the relationship between the living (i.e., Jung's ego image) and the dead (i.e., non-ego images). Philemon is communicative, knowledgeable, and wise. He gave voice to Jung's mythopoetic cosmology, which Jung conceptually elaborated in his Collected Works. In contrast to research participants who pursued imaginal beings to realize transpersonal dimensions of consciousness, Imaginal beings and overwhelming imagery pursued Jung relentlessly. It was as if the objective psyche sought to enlist Jung as a medium to give voice to its radical cultural imperative to restore a symbolic sensibility lost in the shift from a religious to a scientific world view and reinstate humanity's place in the natural order. These seeker/sought dynamics distinguish between participants' experiences of Consonance and Calm vs. Jung's Confrontation and Conflict with the unconscious. Shared superordinate themes include: Positive Qualities of Advisors. Personal Transformation. Positive Effects of Imagery. Parallel Methods. Transpersonal/Spiritual/Numinous imagery.

Jung's work is a serious attempt to engage psychology with `meaning', comparable with narrative psychology, though the two emerged in different cultural and historical settings. Whereas narrative psychologists typically study autobiographical stories, Jung studied images such as those appearing in dreams and myths. This study turns the question on Jung, examining a dream that he had regarded as the birth moment of his `collective unconscious' theory. The dream's contents vary when retold after many years in ways that mirror the interim development of his theory. Representations of the dream as a biographical event in others' writings reflect contrasting attitudes towards him. His use of the dream's image as heuristic in the dissemination of his theory is counterweighted by the dream's effect on him as a poetic image. The psychological function of the image for Jung is considered.

C.G. Jung and I, Summary of Chapter 6, The Night-Sea Jouney, 2024

Preliminary Note: During the revision of Chapter 6 of my manuscript “C.G. Jung and I”, I became increasingly aware of the serious problem that the depth psychologist has left us. It concerns the discrepancy between the neo-Platonic background of science and that of Hermetic magic. As I show in this manuscript, he always meandered back and forth between these two irreconcilable worldviews. While his depth-psychological theory is neo-Platonic – the good spirit is to be liberated from the ultimately evil matter – his deepest life experiences are hermetic, that is, bound to a magical worldview. This discrepancy, which became visible in all its depth in his “night-sea journey” of 1913, he was never able to overcome, so that his successors are faced with the task of solving this discrepancy. With my postulation of the empirically experiential internal quantum leap, in which an acausal event interrupts causal development, which then leads to a new causal but completely unpredictable continuation, I believe I have found the solution to this problem of contradiction. The alchemical model for this solution was the symbolic statement of the “coniunctio”, the sexual union of the male-divine with the female-divine principle. It led to the birth of the “infans solaris”, the lapis, the alchemical gold. Equivalent to this was the production of the “medicina catholica”, the Alexipharmakum (the antidote) for the healing of physical and psychological illnesses, which had already been postulated by Paracelsus. Another symbolic paraphrase of this solution is the “rotatio” of the “rotundum”, the Ouroboros, a problem with which the dreams of the transfer of the oscillation into the rotation of Wolfgang Pauli were concerned.

Rose+Croix Journal, 2021

This paper creates a dialogue between two processes that have Esoterism as their common source. The first, Active Imagination, was created by Carl Gustav Jung as part of his scientific approach to analytical psychology; and the second, Mental Creation, was developed by Harvey Spencer Lewis, and is within the scope of traditional knowledge, in this case, the Rosicrucianism of the Ancient Mystical Order Rosae Crucis (AMORC). The method chosen for this dialogue is Transdisciplinary Active Mediation (TAM). As a result of this process, readers will note that there are similarities between the different approaches, both of which promote personal well-being. L'imagination active de Carl Gustav Jung et la création mentale de H. S. Lewis : une brève étude comparative Résumé Cet article instaure un dialogue entre deux procédés qui ont l'ésotérisme comme source commune. Le premier, l'Imagination Active, a été conçu par Carl Gustav Jung dans le cadre de son approche scientifique de la psychologie analytique ; et le second, la Création Mentale, développé par le Dr. Harvey Spencer Lewis, se situe dans le cadre de la connaissance traditionnelle, plus particulièrement du Rosicrucianisme de l'Ancien et Mystique Ordre de la Rose-Croix AMORC. La méthode choisie pour ce dialogue est la Médiation Active Transdisciplinaire (TAM). En conclusion de ce processus, le lecteur remarquera qu'il existe des similitudes entre ces différentes approches, qui toutes deux favorisent le bien-être personnel.

2003

Memories, Dreams, Reflections (Jung, 1963), published posthumously, and Answer to Job (Jung, 1952), a late work, are both writings devoted to Jung's idea of the self. Like other themes that Jung returned to time and time again in his long career, the self is both conceptual and narrative; it is frequently subject to the kind of summary in the above quotation from Answer to Job (hereafter referred to as Job), and somehow mysteriously escapes definition into ever more enigmatic narratives. Conceptually, the self refers both to the totality of the psyche, conscious and unconscious, and to the most powerful centring archetype of the collective unconscious, the goal of individuation. In Memories, Dreams, Reflections (hereafter referred to as Memories), and Job, two specific literary forms are used, not just to describe but also to stage and enact the Jungian self: these are myth and biography. Memories reads as an autobiography yet builds its narrative upon notions of a `personal myt...