This article first considers Jung's response to the coming to power of the Nazis in Germany. It brings forth evidence that, besides wanting to preserve psychotherapy in Germany and maintain the international connection between the German and other communities of psychotherapists, he wanted to advance Jungian psychology - his psychology - in Germany. It also presents evidence that, although he occasionally made some anti-Semitic statements during this early period, he was not anti-Semitic in the way the Nazis were. The paper then argues that after Gustav Bally's criticisms in the Neue Zuercher Zeitung in February 1934, Jung entered into a transitional period that spring during which he became warier both of the Nazis and of making any statements that could be construed as being anti-Semitic. Schoenl and Peck (2012) have shown how Jung's views of Nazi Germany changed from 1933 to March 1936. This present article demonstrates very significant changes in Jung's views during the important early part of this period, that is from January 1933 - when Hitler became Chancellor of Germany - through to the spring of 1934. It draws on evidence from archival and other primary sources.

Jung's views of Nazi Germany: the first year and Jung's transition

The evolution of Jung's relationship with Judaism is interpreted as reflecting aspects of the individuation journey over the course of a long life. The progress and limitations of his public positions and personal relationships are explored through his published work and correspondence. Perspectives from relational psychoanalysis and Jewish philosophy are used to amplify Jung's understanding of Jewish, and specifically Kabbalistic, text and image. Dimensions of the author's own journey toward greater acceptance of his own Jewish soul is also considered, along with the wider contemporary relevance of these themes.

Inching towards wholeness: C.G. Jung and his relationship to Judaism.

In 1934, James Kirsch wrote to a Zionist newspaper, Judische Rundschau, defending Jung against charges of anti-Semitism. Stressing Jung’s awareness of the personal equation, Kirsch suggested that a psychology based on human relationship was radically out of tune with Nazi ideology. Here he anticipated recent discussions of Jung’s early discovery of the theory of intersubjectivity. He also argued that by honoring the creative unconscious, Jung supported Jewish self-understanding better than any other psychology. Supplementing a prior publication in the Jung Journal (Winter 2012), “James Kirsch’s Religious Debt to C. G. Jung”, this essay concludes with the full text of Kirsch’s 1934 article in English and German.

James Kirsch’s Defense of Jung

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. Language: en

Jung's evolving views of Nazi Germany: From 1936 to the end of World War II

In January 1965, Barbara Robb visited seventy-three-year-old Amy Gibbs, a patient on a back ward at Friern psychiatric hospital in North London. There, Barbara stepped into the murky, hardly shifting territory of older people’s long-stay care. Shocked by what she saw, such as harshness from nurses and the patients’ uniform haircuts, institutional clothing and lack of personal possessions and occupation, Barbara set out to make improvements. Her campaign triggered a series of scandals about psychiatric hospitals, ultimately resulting in change in National Health Service (NHS) policy and practice. This chapter outlines the historical context of Barbara’s campaign, at a time when consumer rights, equality, social justice and the quality of healthcare were among public concerns adopted by new pressure groups.

Introduction: A Strange Eventful History

Relying in part on previously unpublished documents of the 1930s, this paper1 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.

Translations of Abstract

S’appuyant en partie sur des documents inedits des annees 1930, cet article decrit les origines et la mission de la Societe Medicale Generale de Psychotherapie, a la fois telle qu’elle existait avant l’ascension d’Hitler, et telle qu’elle a ete transformee par la suite. Jung avait accepte la presidence de la Societe en 1933–34, a la condition qu’elle serait restructuree en une organisation internationale, politiquement neutre, libre des lois de Gleichschaltung (conformite nazie). Cet article contient aussi une etude minutieuse de la collaboration de Jung avec un interessant collegue allemand, Walter Cimbal. Cimbal, un neurologue, fut brievement membre du parti nazi et, a en juger par ses premieres lettres a Jung, un hitlerien enthousiaste. Cependant, il semble aussi avoir essaye, avec Jung, d’alleger les difficultes des collegues juifs allemands dont les vies etaient desorganisees par la revolution hitlerienne. L’article inclut des passages traduits des lettres inedites de Cimbal, des annees 1933–1936 jusqu’apres la guerre. Il inclut egalement un recit a la premiere personne de Wladimir Rosenbaum, l’avocat de Zurich qui aidât Jung en 1934, quand Jung essaya d’attenuer l’impact des lois antijuives sur ses collegues juifs allemands. Dans les premiers materiaux de cette periode, l’on decouvre plus de signes d’ombre morale—et aussi moins—qu’on ne le pense parfois.



Aufbauend auf z.T. vorher unveroffentlichten Dokumente aus den 30-er Jahren beschreibt dieser Beitrag die Ursprunge und den Auftrag der Allgemeinen Arztlichen Gesellschaft fur Psychotherapie und zwar sowohl wie sie vor Hitlers Aufstieg zur Macht existierte als auch nach ihrer Umwandlung. Jung nahm 1933–34 die Prasidentschaft der Gesellschaft unter der Bedingung an, das letztere als internationale, politisch neutrale Organisation, frei von den Gesetzen der Gleichschaltung neustrukturiert werde. Die Abhandlung beinhaltet desweiteren eine kurze Studie uber Jungs Zusammenarbeit mit einem interessanten deutschen Kollegen, Walter Cimbal. Cimbal, Neurologe, war kurzzeitig Mitglied der Nazi-Partei und, seinen fruhen Briefen Jungs zufolge, auch Hitler-Enthusiast. Dennoch scheint er, zusammen mit Jung, versucht zu haben, deutschen judischen Kollegen, deren soziale Existenz durch die Hitler-Revolution zerstort wurde, in ihren Schwierigkeiten beizustehen. Der Text enthalt vordem unveroffentlichte Briefe von Cimbal von 1933–36 sowie aus den Nachkriegsjahren. Ebenso findet sich ein Beleg aus erster Hand von Wladimir Rosenbaum, dem Zuricher Rechtsanwalt der Jung 1934 behilflich war als dieser versuchte, die Auswirkungen der antisemitischen Gesetze auf seine deutsch-judischen Kollegen abzumildern. In den Quellentexten dieser Zeit finden sich mehr Hinweise auf den moralischen Schatten–und gleichzeitig weniger–als manchmal angenommen wird.



Basandosi in parte su documenti del 1930, non pubblicati precedentemente, in questo scritto vengono descritte le origini e la missione della Societa di Medicine Generale per la Psicoterapia, sia come si presentava prima dell’ascesa al potere di Hitler che come venne trasformata dopo. Jung accetto la presidenza della Societa nel 1933–34, a condizione che venisse ristrutturata come una organizzazione internazionale, politicamente neutrale, libera dalle leggi di conformita naziste (Gleichschaltung) Questo scritto contiene inoltre un riservato studio della collaborazione di Jung con un interessante collega tedesco, Walter Cimbal. Cimbal, un neurologo, era stato per breve tempo un membro del Partito Nazista e, a giudicare dalle prime lettere a Jung, un entusiasta di Hitler. Eppure sembra anche che abbia cercato, insieme a Jung, di alleviare le difficolta di colleghi Ebrei Tedeschi, le cui vite furono spezzate dalla rivoluzione di Hitler. Questo scritto include passi dalle lettere di Cimbal, precedentemente non pubblicate, degli anni 1933–36 e degli anni dopo la fine della guerra. Include anche un resoconto personale di Wladimir Rosenbaum, l’avvocato zurighese che assistette Jung nel 1934, quando Jung tento di mitigare l’impatto delle leggi anti-ebrei su i suoi colleghi ebrei tedeschi. Nei materiali originali di questo periodo si scoprono piu evidenze di una ombra morale–e anche meno- di quanto a volte si e presunto.







Confiando en parte en documentos no publicados antes de los anos treinta, este trabajo describe los origenes y la mision de la Sociedad General de Medico Para La Psicoterapia, tal como existio antes que la subida de Hitler y como fue transformada posteriormente. Jung acepto la presidencia de la Sociedad en 1933–34, a condicion de que la organizacion fuera cambiada a una organizacion politicamente neutral, internacional, libre de las leyes de Gleichschaltung (de orientacion y conformidad nazi). Este trabajo contiene un estudio sobre la colaboracion de Jung con un interesante colega aleman, Walter Cimbal. Cimbal, un neurologo, fue brevemente un miembro del Partido nazi y, juzgando por sus cartas tempranas a Jung, un entusiasta de Hitler. Mas el tambien parece haber tratado, junto con Jung, de aliviar las dificultades de colegas alemanes judio cuyas vidas fueron interrumpidas por la revolucion de Hitler. El trabajo incluye pasajes traducidos de cartas de Cimbal de 1933–36 y los anos de la post-guerra no publicadas previamente Tambien se incluye un relato de primera mano de Wladimir Rosenbaum, el abogado de Zurich que ayudo a Jung en 1934, cuando este trato de mitigar el impacto de leyes anti-semiticas en sus colegas judios alemanes. El el material primario de este periodo uno descubre mas evidencia de sombra moral–y tambien menos–del que es asumido a veces.

Professional relationships in dangerous times: C. G. Jung and the Society for Psychotherapy.

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.

Jung and White and the God of terrible double aspect

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Professional relationships in dangerous times: C. G. Jung and the Society for Psychotherapy.

Jung and White and the God of terrible double aspect