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The paper attempts to illustrate how refusing an interpretation can lead to very different consequences within Freudian, Jungian, and other psychotherapeutic models. In some cases, a "no" may refute the model of reference, while in others it may have less radical meanings. Refusing an interpretation (if it is consistent with the model and the patient's history) within a Freudian environment can also challenge the validity of the model. From a Jungian perspective, a refusal may simply lead the therapist to change the model of reference, since no single model is considered universally valid. Other examples are also provided from the psychoanalytic, cognitive-behavior, and family therapy research traditions.

Clinical psychology emerged in the United States during the first decades of the 20th century. Although they focused on intelligence tests, starting around 1905 certain clinical psychologists pursued personality assessment through a specific, nonintellectual kind of test: the word association test as devised by Swiss psychiatrist Carl Gustav Jung (1875-1961) at the Burghölzli psychiatric clinic in Zurich. The test was a key device in the professionalization of North American psychiatry and psychology during the early 20th century: from 1905 onward it was acknowledged, discussed, and applied by experimental and clinical psychologists. However, Jung's original experiments and the development of the test itself have received only superficial or casual attention by historians of science. This article attempts to provide a critical, streamlined, and detailed account on the origin, development, and substance of the Zurich word association experiments. By drawing on heretofore overlooked primary sources, I offer a new, critical perspective on the emergence and development of Jung's test while engaging with its main theoretical and methodological aspects. I show that the test was neither Jung's sole creation nor did it consist of a simple, straightforward set of tasks. Contrarily, it was the result of a highly collaborative, multilayered institutionalized research program on linguistic and mental associations. The program, its data and its assumptions fueled several debates and data-driven discussions at Zurich, precluding the test from achieving a stable, standardized character. As a result, the history of Jung's program reflects both the advances and the limitations of early 20th-century personality testing. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

The aim of this article is to give an introduction to the theoretical model of Jungian psychotherapy (JP) and the role of spirituality in it, with a special focus on the concept of synchronicity (meaningful coincidences), by which the application of a spiritual viewpoint in JP will be exemplified. The paper gives an overview of the empirical studies of the effectiveness of JP and then focuses on the results of an empirical study on the occurrence of synchronistic events in psychotherapy and how they are integrated in the therapeutic process. JP can be called the prototype of a spiritually integrated psychotherapy, since Jung was the first in the development of psychotherapy who put a strong emphasis on a spiritual perspective and who succeeded to integrate spirituality into his psychotherapy approach with a coherent theoretical model in the background. Moreover, Jung's psychology became a major reference point for many other spiritual psychotherapy approaches which developed in the twentieth century. Regarding the studies on the effectiveness of JP it can be said that there is some empirical support pointing to the effectiveness of JP, but there is a strong need for further research, especially with randomized controlled trial designs. The paper presents the results of a study investigating how psychotherapists integrate synchronistic experiences and make use of these to support the therapeutic process. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

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., (© 2018, The Society of Analytical Psychology.)

Granville Stanley Hall (1844-1924) with William James (1842-1910) is the key founder of psychology of religion movement and the first American experimental or genetic psychologist, and Carl Gustav Jung (1875-1961) is the founder of the analytical psychology concerned sympathetically about the religious dimension rooted in the human subject. Their fundamental works are mutually connected. Among other things, both Hall and Jung were deeply interested in how the study of religious experience is indispensable for the depth understanding of human subject. Nevertheless, except for the slight indication, this common interest between them has not yet been examined in academic research paper. So this paper aims to articulate preliminary evidence of affinities focusing on the locus and its function of the inner deep psychic dimension as the religious in the work of Hall and Jung.

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., (© 2015, The Society of Analytical Psychology.)

This two-part essay offers a critical assessment of Hillman's archetypal psychology and enquires into its viability as a psychological model. The first part explores his legacy and reviews the metapsychological frame in which his work operates. It considers the relation between his thought and Jung's, and argues that Hillman's work is not so much post-Jungian as pre-Jungian. The second part is primarily intrapsychic; it explores Hillman's character, as discerned through his writings and interviews, and considers his work as an expression of the puer aeternus. It is argued that the puer prefers to live in an eternal dream-state resistant to growing up: yet denial of the maturational impulse will only lead to it happening anyway but in a negative form. The paper considers how Hillman's model was 'unmade' by the missing developmental element of his thought. Development is an archetypal and bio-psychological necessity, and if rejected it can ruin any system that refuses to take it seriously. In Hillman's case this manifested in the form of a repressed masculine shadow, destroying the credibility of his earlier work. The two-part paper attempts to weave an objective appraisal with a running commentary based on the author's personal engagement with the man and his work., (© 2014, The Society of Analytical Psychology.)

This article first shows Jung's evolving views of Nazi Germany from 1936 to the beginning of World War II. In a lecture at the Tavistock Clinic, London, in October 1936, he made his strongest and most negative statements to that date about Nazi Germany. While in Berlin in September 1937 for lectures to the Jung Gesellschaft, his observations of Hitler at a military parade led him to conclude that should the catastrophe of war come it would be far more and bloodier than he had previously supposed. After the Sudetenland Crisis in Fall 1938, Jung in interviews made stronger comments on Hitler and Nazi Germany. The article shows how strongly anti-Nazi Jung's views were in relation to events during World War II such as Nazi Germany's invasion of Poland, the fall of France, the bombings of Britain, the U.S. entry into the War, and Allied troops advancing into Germany. Schoenl and Peck, 'An Answer to the Question: Was Jung, for a Time, a "Nazi Sympathizer" or Not?' (2012) demonstrated how his views of Nazi Germany changed from 1933 to March 1936. The present article shows how his views evolved from 1936 to the War's end in 1945., (© 2014, The Society of Analytical Psychology.)

The Jungian analyst Gerhard Adler left Berlin and re-settled in London in 1936. He was closely involved with the professionalization of analytical psychology internationally and in the UK, including the formation of the International Association for Analytical Psychology (IAAP) and The Society of Analytical Psychology (SAP).The tensions that arose within the latter organization led to a split that ended in the formation of the Association of Jungian Analysts (AJA). A further split at AJA resulted in the creation of another organization, the Independent Group of Analytical Psychologists (IGAP). Adler's extensive publications include his role as an editor of Jung's Collected Works and as editor of the C.G. Jung Letters., (© 2014, The Society of Analytical Psychology.)

Whether Jung was a Lamarckian or not has always been a hotly debated topic, both within the post-Jungian community and amongst scholars with an interest in Jung in the wider academic community. Yet surprisingly few substantial pieces of work have been dedicated to it and, to my mind, no one has yet managed to do justice to all the subtleties involved. The scholars who have claimed that Jung is a Lamarckian have, for the most part, oversimplified the debate by failing to discuss the passages in which Jung appears to be defending himself against Lamarckism; the scholars who have defended Jung against Lamarckism, however, have as a rule not adequately dealt with the question of whether these passages actually get Jung off the hook. This paper will attempt to correct this imbalance by putting forward four key passages spanning Jung's career that all represent conclusive evidence that Jung was indeed a Lamarckian. After discussing these, it will then deal in detail with the passages in which Jung appears to be defending himself against Lamarckism, making the case that they do not represent a defence against Lamarckism at all and have therefore generally been misinterpreted by many scholars., (© 2013, The Society of Analytical Psychology.)

Presents an obituary for James Hillman. James Hillman, the third child of Madeline and Julian Hillman, died of metastatic bone cancer at his home in Thompson, Connecticut, on October 27, 2011. The parent of "archetypal psychology," he was born on April 12, 1926, at the Breakers, a then-opulent hotel founded by his family that overlooked the boardwalk and beach in Atlantic City, New Jersey. With an extensive footing in the classics and classical humanism, Jim established the foundations for his emerging archetypal psychology. With archetypal psychology, he was to move away from a dependence on the concept of a personal ego in favor of larger sources that relied on his notion of variegated identity. He proposed a profusion of mythical images that emerge under the rubric of "soul." Soul stands as an appellation indicating a deepening of psychic events, such as when dreams, chaos, and "pathologizing" (the struggles of imagination) are most experienced. For Hillman, psychology could not be taken as a separate discipline isolated from mythology, literature, art, philosophy, politics, religion, natural science, and the ordinary affairs of individuals. Hillman envisioned archetypes as processes that bear evidence to personal suffering and, in so doing, prompt the expansion of compassion. In 1975, Jim was nominated for a Pulitzer Prize for his book Re-Visioning Psychology (Harper & Row). In addition to many other citations, Jim had the high honor in 2001 of receiving the Medal of the Presidency of the Italian Republic., ((PsycINFO Database Record (c) 2012 APA, all rights reserved).)

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., (© 2012, The Society of Analytical Psychology.)

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., (© 2012, The Society of Analytical Psychology.)

The late nineteenth century saw a renaissance of interest in the thought of the German Romantic philosopher, F.W.J. Schelling. This paper takes Jung's engagement with Schelling and his awareness of Schellingian ideas and interests (notably, the mysterious Kabeiroi worshipped at Samothrace) as its starting-point. It goes on to argue that a key set of problematics in German Idealism - the relation between freedom and necessity, between science and art, and ultimately between realism and idealism - offers a useful conceptual framework within which to approach Jung's Red Book. For the problem of the ideal is central to this work, which can be read as a journey from eternal ideals to the ideal of eternity. (Although the term 'idealism' has at least four distinct meanings, their distinct senses can be related in different ways to Jung's thinking.) The eloquent embrace of idealism by F.T. Vischer in a novel, Auch Einer, for which Jung had the highest praise, reminds us of the persistence of this tradition, which is still contested and debated in the present day., (© 2012, The Society of Analytical Psychology.)

The aim of this article is to get closer to the myth of Jung, this is part of the inner experiences that took place in his first childhood, and in which we can already see the foundation of his work and the development of key concepts as: the unconscious, Self, archetype and individuation process. His life is the display of his unconscious and this is what his work is about. We cannot understand Jung without taking into account the fundamental importance that he gives to the inner world: the dreams and fantasies; and the direct contact that he has had with these aspects since he was a little boy.

Relying in part on previously unpublished documents of the 1930s, this paper(1) describes the origins and mission of the General Medical Society for Psychotherapy, both as it existed before Hitler's rise to power and as it was transformed afterward. Jung accepted the Society's presidency in 1933-34, on condition that it be restructured as an international, politically neutral organization, free from the laws of Gleichschaltung (Nazi conformity). The paper also contains a close study of Jung's collaboration with one interesting German colleague, Walter Cimbal. Cimbal, a neurologist, was briefly a member of the Nazi Party and, judging from his early letters to Jung, a Hitler enthusiast. Yet he also seems to have tried, together with Jung, to alleviate the difficulties of German Jewish colleagues whose lives were disrupted by the Hitler revolution. The paper includes translated passages from Cimbal's previously unpublished letters from 1933-36 and the post-war years. It also includes a first-person account by Wladimir Rosenbaum, the Zurich lawyer who assisted Jung in 1934, when Jung tried to mitigate the impact of anti-Jewish laws on his German Jewish colleagues. In the primary materials of this period one discovers more evidence of moral shadow-and also less-than is sometimes assumed., (© 2012, The Society of Analytical Psychology.)

Yung was of an opinion that the borderline personality as a pathology results from the experiences of a frightened and violence-experiencing child who is left to their own devices in the hostile world. In that situation, the child, longing for safety, simultaneously experiences fear of abuse, hurt and rejection and remains distrustful. In order to understand the dramatic changes in the individual's behaviour, in case of the borderline personality disorders, Yung developed the concept, presented by Aaron Beck at the therapeutic workshops in the 1980s. Beck's concept was based upon the assumption that some pathological states expressed strong emotional states, experienced in childhood on the basis of regression. Yung presented them in the form of conceptualization in the categories of the active styles of schema. Apart from the states of regression, he also differentiated less regressive styles of schema. The style of schema should be interpreted as a pattern of experiencing, thinking and behaviour, based upon a determined set of schema, and characterized by independence from other styles.

The author, grandson of C.G. Jung, architect and historian, resident in the Küsnacht house, offers perspectives on the role of the grandfather. C.G. had a difficult relationship with his father but felt a strong rapport with his grandfather Karl Gustav Jung, even though he died before C.G.'s birth. Andreas notes that there were many parallels in the lives of the two men; C.G.'s memories and the touching personal diary left behind by Karl Gustav will be discussed. Many of Jung's other ancestors will be described from his own personal angle. The paper also encompasses C.G.'s spiritual forerunners and finally the dead, our common nameless ancestors., (© 2011, The Society of Analytical Psychology.)

The Red Book enters the field of analytical psychology belatedly, yet presents itself as a foundational text. In this paper, I try to estimate how it will affect the field and to reflect on how it can be used by contemporary readers and clinicians. Jung's own works remain the baseline for theorizing and teaching the fundamental perspectives of analytical psychology, and yet the field has grown far beyond his own contributions. Is this late inheritance of central value or only of peripheral interest for the field? It can be used in various ways and certainly shows many interesting features that link it to Jung's later works, but does it detract or does it add? And if it adds, what does it add? In The Red Book, Jung is speaking to us from the grave. What is he saying? In this paper, I explore how it can be used as an inspirational text for keeping alive the spirit of the ancestors in the field and for linking the present to the deep past., (© 2011, The Society of Analytical Psychology.)

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., (© 2011, The Society of Analytical Psychology.)

In 1913 Jung made a trip to New York which was to have an important impact on the creation of modern American culture. At the invitation of Beatrice Hinkle, the first Jungian analyst in the country, he spoke to the Liberal Club, a forum for discussing progressive topics. Jung was the leading spokesman for psychoanalysis and his ideas about creative fantasy resonated with popular interest in the ideas of William James and Henri Bergson. This paper will document that visit and the influence that Hinkle had on the young people who had gravitated to Greenwich Village. She promoted Jungian psychology through her analytical practice and her translation of Jung's Wandlungen und Symbole der Libido as Psychology of the Unconscious. Her influence is evident in four key neighbourhood institutions: The Masses, a socialist magazine, The Seven Arts, an avant-garde literary magazine, the Provincetown Players theatre ensemble, and the Heterodoxy Club, America's first feminist group. Her influence is also evident at The New School where several pioneering anthropologists employed the theory of psychological types as a tool for understanding social behaviour. This paper will demonstrate that a cultural moment usually seen through a Freudian lens had, in fact, a remarkably Jungian character., (© 2011, The Society of Analytical Psychology.)

In the winter of 1943-1944, Jung had suffered a coronary thrombosis which almost cost him his life. During his illness, Jung experienced a series of visions, described in his Memories, Dreams, Reflections, which were also to influence significantly the development of his theoretical thinking. On 27(th) September 1944, Alwine von Keller (1878-1965) paid a visit to Jung, while he was still convalescing, in Zurich and documented her meeting with him in a series of notes, recently discovered, which testify to the fact that, at the time of their meeting, Jung was engaged in writing the 'Salt' chapter of Mysterium coniunctionis and investigating the alchemistic symbolism of the 'sea'. This theme seems to testify to a continuity of interests on Jung's part with the seminar he held at Eranos the previous year on the cartographic art of Opicinus de Canistris (1296-c.1352). With its addition of many unpublished details, Alwine von Keller's notes supplement the report which Jung made of his visions experienced during his sickness in MDR. In particular, these attest to the fact that Jung had attributed the terrible experience which he had endured to the problem of the conjunctio, which was confronting him from the theoretical point of view in his writing of Mysterium coniunctionis., (© 2011, The Society of Analytical Psychology.)

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., (© 2011, The Society of Analytical Psychology.)

Is it possible to be both a psychologist and a philosopher? Is it possible for a psychologist, or more generally a social scientist, to use social scientific findings to make philosophical claims? Specifically, is it possible for a social scientist to use social scientific findings to determine the existence of God? Did Jung profess to be only a psychologist or also a philosopher? If he professed to be both, did he enlist his psychological findings to make philosophical claims? Specifically, did he enlist his psychological findings to determine the existence of God?

Jung held an informal seminar for a limited number of students after the end of the Eranos Conference in August, 1943. All traces of this seminar were lost until the notes taken on it by one of the students, Alwine von Keller, were found in 2006. Jung's talk consisted of a psychological commentary on a series of images in the medieval Codex Palatinus Latinus 1993, attributed to Opicinus de Canistris (1296-c.1352), a fourteenth-century Italian clergyman, mystic, miniaturist, and cartographer. Jung interpreted Opicinus' images as a series of mandalas in which the Shadow, the dark principle, does not manage to be integrated into a balanced system. Opicinus tried to settle this division into opposites, which constitutes the main problem in modern times, while remaining inside the system of Christian doctrine. However, he did not succeed in his attempt to integrate the principle of the Shadow on the doctrinal level because he was not aware of the very same division in his own unconscious. Our article points out the features in the seminar where Jung seemed to show much more originality in his interpretation than other psychoanalytic studies on Opicinus or other analytical-psychological readings of medieval Christian art.

Jung first recounted his dream of the multi-storeyed house in the 1925 seminars to illustrate the concept of the collective unconscious and explain the influence of phylogeny on his split with Freud. However, his telling the story of the dream belies a cryptomnesic influence of the early writings of psychoanalysis because Josef Breuer used a similar image to illustrate the structure of the psyche which Edouard Claparède associated with a phylogenetic inheritance. When telling the story of the dream, Jung misrepresented Freud's position, creating the impression of there being a bigger difference between their theories than was actually the case, and giving the dream a fictional significance for the breakdown of their relationship. In fact, Jung followed Freud into the fields of mythology and phylogenetics, and their split was due primarily to their different attitudes towards sexuality rather than phylogeny. The dream image has therefore led to a misunderstanding of Freudian theory when viewed from within a Jungian perspective. Freud believed there was a phylogenetic layer in the psyche, though he held a different view to Jung on its nature and importance.

This paper provides a historical, religious-philosophical context for the study of the Daoist text known as The Secret of the Golden Flower. An updated study is conducted into the controversy over the source of the text including the editions translated by Richard Wilhelm and Thomas Cleary. The main teachings of the text and the basics of two major denominations of Daoism are introduced to ground later critiques of Jung's commentary. The psychodynamics of analytical psychology, especially those concerned with integration of unconscious contents and the realization of the self (individuation) are compared with the psycho-spiritual dynamics of integration in Eastern spirituality based on the Golden Flower text. The paper concludes that it was amiss for Jung to have equated the Western 'unconscious' with states of higher consciousness in Eastern meditation practices, although his claim that Eastern higher consciousness is characterized by a nebulous state of non-intentionality does raise questions about the appropriateness of calling Eastern meditative states 'consciousness'. A new concept is required to characterize the special qualities of this psychic state shared generally by Eastern spiritual traditions and a more meaningful comparison may be found in Jung's concept of the self.

This paper traces the history of Jung's ideas concerning the psychoid unconscious, from their origins in the work of the vitalist, Hans Driesch, and his concept of Das Psychoid, through the subsequent work of Eugen Bleuler, Director of the Burghölzli Asylum, and his concept of Die Psychoide, to the publication of Jung's paper On the Nature of the Psyche in 1947. This involves a review of Jung's early work and of his meeting with Freud, when apparently the two men discussed calling the unconscious 'psychoid', as well as a review of Jung's more mature ideas concerning a psychoid unconscious. I propose to argue that even at the time of their meeting, Jung had already formulated an epistemological approach that was significantly different from that of Freud and that clearly foreshadowed his later ideas as set out in On the Nature of the Psyche.

In 2002 the North Pacific Institute inaugurated a new seminar series on the 'origins of depth psychology' for incoming candidate-members. This approach emphasized the historical and cultural embeddedness of analytic theory, practice and institutions. The seminar was experienced as enlightening and freeing, as well as sometimes painfully disillusioning. The overall feedback indicated that it fostered an opening of creative space for their education as analysts. This paper describes the structure, and some of the rationale and process of the seminar. It includes firsthand expressions of the candidate-members' experiences.

Jung made use of kabbalistic images and motifs in various parts of his opus, including in his alchemical studies, in Aion, and extensively in Mysterium Coniunctionis. He also recorded an important dream after his heart attack which made use of kabbalistic symbolism in Memories, Dreams, Reflections. In this paper I explore Jung's ideas in relation to Kabbalah, first, by differentiating between Jung's imaginal approach to kabbalistic symbolism and the noetic intention of the Kabbalah itself in its use of imaginal material. Second, I present a number of typical examples of how Jung understands (and sometimes misunderstands) kabbalistic material that he cites. Third, I briefly survey the development of the Kabbalah as an imaginal noetic system, and present a core self-understanding of kabbalists--as engaged in inner 'self-work' which intends to 'sweeten the harsh judgments of existence in their very roots'. Finally, I differentiate Jung's understanding of the psychical living symbol from the kabbalistic understanding of the mystical symbol. In this fourth section of the paper, I conclude by presenting a basic Hasidic/kabbalistic teaching on the nature and function of verbal contemplative prayer--as an illustration of the difference between the two understandings of symbolism. The four sections of the paper are framed by a 'Prelude' and a 'Coda'.

This paper examines the short-lived flirtation between psychoanalysis and academia and psychiatry in Europe and the reasons for, and consequences of, the fact that their paths diverged. It is argued that Bleuler's break with the psychoanalytic movement is a crucial and, until now, largely underestimated turning point. Bleuler's separation from the psychoanalytic movement was probably more important for the course it has since taken than those of Adler, Stekel, or even Jung. Bleuler's analysis by correspondence by Freud, and its failure, was of paramount importance for the future relationship between Freud and Bleuler, and for Bleuler's assessment of psychoanalysis.

In addition to his many other personae, Jung was a writer and an author, which means a creator, whose written works underlie and authorize a field of thought and clinical work, i.e., analytical psychology. Not widely recognized is that many of his authored texts were stimulated by important and intense personal relationships. Freud and Victor White loom large, the first standing behind major early analytical texts like Wandlungen und Symbole der Libido and Psychological Types, the second behind later texts on culture, religion, and Christian theology. The publication of The Jung-White Letters reveals the significance of his relationship with Victor White for the authoring of Answer to Job.

White's Thomism and its Aristotelian foundation were at the heart of his differences with Jung over the fifteen years of their dialogue. The paper examines the precedents and consequences of the imposition of Thomism on the Catholic Church in 1879 in order to clarify the presuppositions White carried into his dialogue with Jung. It then selects two of Jung's major letters to White to show how their dialogue influenced Jung's later substantial work, especially his Answer to Job. The dialogue with White contributed to foundational elements in the older Jung's development of his myth which simply outstripped White's theological imagination and continues to challenge the worlds of contemporary monotheistic orthodoxy in all their variants.

This paper discusses theoretical, historical and personal issues in the ill-fated friendship and intellectual collaboration between C.G. Jung and the Dominican scholar Victor White, O.P., based on primary documents in their correspondence, 1945 to 1960. The collaboration of Jung and White began with high expectations but fell into painful disagreements about the nature of God, the problem of evil, and shadow aspects of the Self. They made a rapid commitment to their working alliance based on personal and professional hopes, but paying scant attention to their divergent underlying assumptions. White hoped to build theoretical and practical connections between Jungian psychology and Catholic theology for the sake of modern Catholics. Jung needed learned theological support as he explored the psychological meanings of Christian symbols, including the central symbol of Christ. At the grandest level, they both hoped to transform the Christian West, after the moral disaster of World War II. Their collaboration was risky for both men, especially for White in his career as a Dominican, and it led to considerable suffering. The Self is prominent in the relationship, symbolically present in the text of the correspondence and consciously forming their major topic of debate. From the start, the Self is an archetypal field, drawing the friends into their visionary task at the risk of unconscious inflation. Later the Self is revealed with its shadow as a burden, a puzzle, and a basis for estrangement. Finally, with the intervention of feminine wisdom, mortal suffering is transformed by an attitude of conscious sacrifice.

Extant historical scholarship in the Jungian literature and the Alcoholics Anonymous (AA) literature does not provide a complete picture of the treatment of Rowland Hazard by C. G. Jung, an analysis that AA co-founder Bill Wilson claimed was integral to the foundation of AA in theory and practice. Wilson's original report resulted in archivists and historians incorrectly calibrating their searches to the wrong date. The current work definitively solves the mystery of the timing of Hazard's treatment with Jung by placing his preliminary analysis with Jung in the year 1926, rather than 1930 or 1931. Previously unexamined correspondence originating from Jung, Hazard, his cousin Leonard Bacon, his uncle Irving Fisher, and his aunt Margaret Hazard Fisher is supplemented by relevant primary and secondary source material.