In the decades after Jung’s death, only a handful of Jungian analysts have attempted to revise Jung’s psychology by identifying its essence and reevaluating it in light of that essence. One such an...

The Soul’s Logical Life and Jungian Schisms

When Jung introduced the concepts of synchronicity and the psychoid unconscious, he expanded analytical psychology into decidedly uncanny territory. Despite the early interest shown by Freud, anomalous phenomena such as telepathy have become a taboo subject in psychoanalysis. Today, however, there is an increasing interest in thought transference and synchronicity, thus opening the way for a fruitful exchange between different psychoanalytical schools on their clinical implications. I propose to examine some of the ambiguities of Jung's thinking, to clarify how we define synchronicity, the relationship between synchronicities and parapsychological events, and their clinical significance. At the present moment, we are still unsure if such events should be considered as normal and a way of facilitating individuation, or as an indication of psychopathology in the patient or in the analyst, just as we are uncertain about the particular characteristics of the intersubjective field that can lead to synchronicities. Making use of the typology of mind-matter correlations presented by Atmanspacher and Fach, and the distinction they draw between acategorial and non-categorial states of mind, I will use two clinical vignettes to illustrate the different states of mind in analyst and analysand that can lead to synchronicities. In particular I will focus on the relationship between analytical reverie and synchronicity.

Bridging the reductive and the synthetic: some reflections on the clinical implications of synchronicity

This chapter provides an overview of existing research on the concept of synchronicity, from which some promising directions for research are then highlighted under various headings: conceptual, empirical, historical, theoretical, clinical, and cultural. Jung defined synchronicity in a variety of ways. Concisely, he defined it as "meaningful coincidence as "acausal parallelism" as "an acausal connecting principle" and once, more poetically, as "the 'rupture of time' ". More fully, he defined it as "the simultaneous occurrence of a certain psychic state with one or more external events which appear as meaningful parallels to the momentary subjective state." Jung's work on synchronicity was also inspired by psychical research and especially by the work of Joseph Banks Rhine in the new discipline of parapsychology. These newer or aspiring sciences have provided significant foci within the work of Mansfield, Storm, and Haule.

Research on synchronicity: status and prospects

This article is an interpretation of analytical psychology in the light of the catastrophic vision and dreams that Jung had in 1913 and 1914. It is shown how the guiding spirit of Jung's psychological project is to be found in that psychic material. Then it is proposed that the completion of the symbolic catastrophe displayed in Jung's last vision (1961) points to the end of the psychological foundations upon which analytical psychology is built, and thus to its cultural obsolescence, extensive to any psychology grounded in Jung's notion of ‘soul’.

Translations of Abstract

Cet article est une interpretation de la psychologie analytique a la lumiere des visions et des reves de catastrophe que Jung a eus en 1913 et 1914. L'auteur y montre comment on retrouve l'esprit guide du projet psychologique de Jung dans ce materiel psychique. Il fait ensuite l'hypothese que l'accomplissement de la catastrophe symbolique manifestee dans la derniere vision de Jung (1961) pointe la fin des fondements psychologiques sur lesquelles la psychologie analytique s'est construite, et donc son declin culturel, qu'on peut elargir a toute psychologie fondee sur la notion « d'âme » de Jung.



Dieser Artikel bietet eine Interpretation der Analytischen Psychologie im Lichte der katastrophalen Vision und der Traume, die Jung 1913 und 1914 hatte. Es wird gezeigt, das der Leitgedanke von Jungs psychologischem Projekt in jenem psychischen Material zu finden ist. Anschliesend wird die These aufgestellt, das die Vervollstandigung der in Jungs letzter Vision (1961) dargestellten symbolischen Katastrophe auf das Ende der psychologischen Grundlagen verweist, auf denen die Analytische Psychologie aufgebaut ist, folglich auch auf ihre kulturelle Obsolenz, sowie weitgehend auf das Ende jeder Psychologie, die sich auf Jungs Begriff von der 'Seele' grundet.



Questo articolo e un'interpretazione della Psicologia Analitica alla luce della visione e dei sogni catastrofici che Jung ebbe nel 1913 e nel 1914. Viene mostrato in che modo lo spirito guida del progetto psicologico di Jung debba essere ritrovato in quel materiale psichico. Si propone poi che l'adempimento della catastrofe simbolica mostrata nell'ultima visione di Jung (1961) indica la fine delle fondamenta psicologiche sulle quali e costruita la Psicologia Analitica e quindi a una sua obsolescenza culturale, che si estende a qualunque psicologia basata sulla nozione junghiana di anima.



Эта статья—толкование аналитической психологии в свете катастрофических видений и снов, которые видел Юнг в 1913 и 1914 годах. Показано, как «дух-ведущий» психологического проекта Юнга заметен в этом психическом материале. Высказывается предположение, что завершение символической катастрофы, продемонстрированное в последнем видении Юнга (1961), указывает на конец психологических основ, на которых выстроена аналитическая психология и, следовательно, на ее культурное устаревание, простирающееся до любой психологии, основанной на юнговском понятии «души»



Este articulo es una interpretacion de la Psicologia Analitica en la luz de la vision catastrofica y los suenos que tuvo Jung en 1913 y 1914. Se muestra como el espiritu del proyecto psicologico de Jung se encuentra en ese material psiquico. A continuacion, se propone la complementacion de la catastrofica muestra simbolica de la ultima vision de Jung (1961) la cual apunta al final de la bases psicologicas sobre las cuales se sustenta la creacion de la Psicologia Analitica y, por lo tanto, su obsolescencia cultural, ampliandola a cualquier psicologia basada en la nocion del ‘alma’ de Jung.

Requiem for analytical psychology: a reflection on Jung's (anti)catastrophic psychology.

Everyone dreams. Dreams are a universal experience and speak in a universal symbolic language that is nonetheless specifically tailored to the individual psyche of the dreamer. The dream offers unique access to the deepest parts of the Self that have not yet come into conscious awareness and, as such, is an invaluable resource for psychological growth and healing. This research will explore the purpose and process of working with the dream as a guidance system towards individuation from a Jungian-oriented perspective. The study explores why the dream has previously been ignored, and even dismissed, and how it may be time to re-evaluate the value of dreamwork within a changing paradigm of psychotherapy. Five experienced psychotherapists from both Jungian and Integrative modalities participated in the research. A qualitative approach using semi-structured interviews and a thematic analysis generated three distinct themes: the Purpose of the Dream in Psychotherapy; the Process of Dream Interpretation; and Dreams and Psychotherapy – A Shifting Paradigm. These themes were then discussed in the context of the literature and the research findings. “Who looks outside, dreams; Who looks inside, awakes” C.G. Jung

Exploring a Jungian-oriented approach to the dream in psychotherapy

This paper points to the problem caused by the fact that numerous academic 'Jung studies' are conducted on the basis of the English translation of Jung's works without any knowledge of his original texts and illustrates it with the misconstrual that Jung's concept of synchronicity suffered in the studies of many recent authors, as exemplified by two articles in the September 2011 issue of the JAP. The translation of 'sinngemase Koinzidenz' as 'meaningful coincidence' seduced those writers to take synchronistic 'meaning' as meaning the meaningfulness of life or even as 'transcendent meaning', which is incompatible with Jung's synchronicity concept, and to replace Jung's strictly intellectual project of establishing an explanatory principle for synchronistic events (in addition to the principle of causality for all other events) by the fundamentally different project of focusing on the impact that such events may have for the experiencing subjective mind, on 'human meaning-making', and, with a decidedly anti-intellectual bias, of hoping for 'shifts into non-rational states of mind'.

A serious misunderstanding: synchronicity and the generation of meaning

Jung's idea of the ‘personal equation’ amounts to the reflection that theoretical differences between the psychologies that people teach are rooted in their personalities, in other words, that they are due to the psychology each one ‘has’. This concept also applies to different interpretations of Jung's work. The serious difficulties that Mark Saban has with my psychology are a case in point. Recourse to the concept of the personal equation reveals that Saban has his Jung and I have mine. With his insistence on his Talmudic methodological principle of dream interpretation, that ‘the dream is its own interpretation’, according to Saban Jung means nothing but a rejection of Freudian free association. My Jung goes far beyond that. Jung understands this methodological principle above all in terms of what he calls ‘circumambulation’. The main part of this paper is devoted to an elucidation of what circumambulation involves as a mode of dream interpretation. The paper concludes with the distinction Jung himself introduced between two types of reading of his work, either as ‘paper’ and ‘dead nostrums’ or as ‘fire and wind’, and pleads for a reconstruction of Jung's psychology as a whole in terms of his most advanced, deepest insights, instead of a dogmatic reading mainly based on the early Jung, a reading for which his later revolutionary insights are at best negligible embellishments.

Translations of abstract

L'idee que Jung a de «l'equation personnelle» equivaut a l'idee que les differences theoriques entre les psychologies que les gens enseignent sont enracinees dans leurs personnalites, en d'autres termes, qu'elles ont leur origine dans la psychologie que chacun «a». Ce concept s'applique aussi aux differentes interpretations de l'œuvre de Jung. Les serieuses difficultes que Marc Saban eprouve par rapport a ma psychologie en sont un exemple. Le recours au concept d'equation personnelle montre que Saban a son Jung et moi le mien. Pour Saban, avec sa facon d'insister sur le principe methodologique talmudique d'interpretation des reves selon lequel «le reve est sa propre interpretation», Jung ne signifie pas autre chose que le rejet de l'association libre de Freud. Mon Jung va bien au-dela de cela. Jung comprend parfaitement ce principe methodologique sous l'angle de ce qu'il appelle «circumambulation». L'essentiel de cet article est consacre a une elucidation de ce que la circumambulation implique dans l'interpretation des reves. La conclusion de l'article se fera avec la distinction que Jung lui-meme a proposee entre deux facons de lire son travail, soit comme «papier» et «remedes de charlatans» soit comme «feu et vent», et plaide pour une reconsideration de la psychologie de Jung comme un tout en fonction de ses intuitions les plus profondes et les plus avancees, au lieu d'en faire une lecture dogmatique surtout fondee sur les premiers ecrits de Jung, une lecture pour laquelle ses intuitions revolutionnaires tardives sont au mieux des embellissements negligeables.



Jungs Idee von der 'personlichen Gleichung' lauft auf die Uberlegung hinaus, das die theoretischen Unterschiede zwischen den Psychologien, wie sie von den verschiedenen Vertretern unterrichtet werden, in deren Personlichkeiten wurzeln. Mit anderen Worten, das sie von der jeweiligen Psychologie abhangen, die der einzelne 'hat'. Dieses Konzept bezieht sich auch auf unterschiedliche Interpretationen von Jungs Werk. Die ernsten Schwierigkeiten, die Marc Saban mit meiner Psychologie hat, sind ein Beispiel dafur.



Der Ruckgriff auf das Konzept der personlichen Gleichung zeigt, das Saban seinen Jung hat und ich habe meinen. Mit seinem Beharren auf seinem talmudischen methodischen Prinzip der Traumdeutung, das 'der Traum seine eigene Interpretation' sei, meint Jung, nach Saban, nichts anderes als eine Ablehnung der Freudschen freien Assoziation. Mein Jung geht weit daruber hinaus. Jung versteht dieses methodologische Prinzip vor allem in Bezug auf das, was er 'Circumambulatio' nennt. Der Hauptteil dieser Arbeit widmet sich einer Erlauterung dessen, was Circumambulatio als eine Form der Traumdeutung beinhaltet. Der Beitrag schliest mit der Unterscheidung, die Jung selbst zwischen zwei Arten der Rezeption seines Werkes eingefuhrt hatte: entweder eine Lesart als 'Papiere' und 'tote Patentrezepte' oder als 'Feuer und Wind' und pladiert fur eine Rekonstruktion der Jungschen Psychologie als Ganzes im Hinblick auf seine fortgeschrittendsten, tiefsten Einsichten, anstatt einer dogmatischen Lekture, vor allem des fruhen Jung, eines Lesestoffes, der fur seine spateren revolutionaren Erkenntnisse bestenfalls eine vernachlassigbare Verzierung darstellt.



L'idea di Jung di una “equazione personale” risale alla riflessione che le differenze teoriche tra le psicologie che le persone insegnano sono radicate nelle loro personalita, in altre parole che queste sono dovute alla psicologia che ciascuno “ha”. Questo concetto si applica anche alle diverse interpretazioni del lavoro di Jung. Le serie difficolta che Marc Saban ha nei confronti della mia psicologia ne sono un esempio. Il ricorso al concetto dell'equazione personale ci rivela che Saban ha il suo Jung ed io il mio. Secondo Saban, vista la sua insistenza sul principio metodologico Talmudico dell'interpretazione dei sogni, cioe che “il sogno e in se stesso interpretazione”, secondo Saban Jung non intende dire altro che un rifiuto della libera associazione di Freud. Il mio Jung va ben oltre cio. E’ soprattutto nei termini di cio che egli chiama “circumambulation” che Jung intende questo principio metodologico. La parte principale di questo mio scritto e dedicata ad una chiarificazione di cio che la circumambulation implica in quanto modo di interpretazione del sogno. Questo scritto si conclude con la distinzione che Jung stesso introdusse fra due modalita di lettura del suo lavoro, sia come “scritto” che come “morta panacea”, oppure come “fuoco e vento” e si dichiara per una ricostruzione della psicologia junghiana come un tutto nei termini delle sue intuizioni piu avanzate e piu profonde, invece di una dogmatica lettura basata soprattutto su un primo Jung, una lettura per cui le sue intuizioni rivoluzionare piu tarde sono nel migliore dei casi trascurabili abbellimenti.



Идея Юнга о " личном соответствии" сводится к мысли о том, что теоретические различия между психологическими теориями, преподаваемыми разными людьми, уходят корнями в их личности. Другими словами, они являются отражением личной " психологии" каждого конкретного человека. Эта концепция также применима и к различным интерпретациях работ Юнга. Серьезные трудности, которые Марк Сабан испытывает по отношению к моей психологии являются иллюстрацией этого принципа. Обратившись к понятию личного соответствия, можно заметить что у Сабана есть свой Юнг, а у меня - свой. Исходя из своего талмудистского методологического принципа интерпретации сновидений, Сабан считает, что говоря о том, что " сновидение представляет собой свою собственную интерпретацию" , Юнг этим попросту отрицает метод свободных ассоциаций Фрейда. Мой Юнг в этой цитате говорит гораздо больше. Юнг понимает этот методологический принцип прежде всего в терминах того, что он называет " циркумамбуляцией" (движением вокруг). Основная часть этой работы посвящена объяснению того, что означает циркумамбуляция как способ интерпретации сновидений. В конце этой работы Юнг проводит различие (им самим установленное) между двумя способами ее прочтения: как " работу" или " мертвую догму" или как " огонь и ветер" , и обращается к читателям с просьбой реконструировать психологию Юнга в целом с учетом его наиболее продвинутых, глубочайших идей, вместо того, чтобы догматично читать его труды, в основном опираясь на раннего Юнга, − то есть таким способом, при котором его более поздние революционные идеи являются в лучшем случае незначительными поправками.



La idea de Jung respecto de la “ecuacion personal” expresa que las diferencias teoricas entre las psicologias que las personas ensenan se basan en sus personalidades; en otras palabras, que ellas se deben a la psicologia que cada uno “tiene”. Este concepto tambien puede aplicarse a las diferentes interpretaciones respecto de la obra de Jung. La seria dificultad que Marc Saban tiene con mi psicologia es un caso puntual. Optar por el concepto de la ecuacion personal nos revela que Saban tiene a su Jung y yo tengo el mio.



De acuerdo a Saban, y a su insistencia en su principio metodologico Talmudico de la interpretacion de los suenos, segun el cual ‘el sueno es su propia interpretacion’, Jung significa nada mas que un rechazo a la asociacion libre Freudiana. Mi Jung va mas alla de esto. Jung comprende su principio metodologico sobre todo en terminos que el describe como ‘circunvalacion’.



La parte principal de este ensayo esta destinada a elucidar que implica la circunvalacion como modo de interpretacion de los suenos. El escrito concluye con la distincion que Jung mismo introdujo entre dos modos de leer su trabajo, como un “estudio academico” y una “medicina muerta”, o como “fuego y viento”. Asi mismo, tambien pide por una reconstruccion de la psicologia de Jung en su totalidad, a partir de los insights mas avanzados y profundos, en lugar de una lectura dogmatica, basada sobre todo en el Jung de los inicios, lectura para la cual sus revolucionarios insights posteriores son, en el mejor de los casos, aditamentos insignificantes.

Two Jungs. Apropos a paper by Mark Saban.

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A serious misunderstanding: synchronicity and the generation of meaning

Two Jungs. Apropos a paper by Mark Saban.