jung
Within the depth-psychology corpus, Jung (Carl Gustav, 1875–1961) functions simultaneously as founding theorist, biographical subject, contested authority, and living mythic presence. The library does not treat him as a settled historical figure but as a generative problem: successive generations of analysts — von Franz, Samuels, Edinger, Hillman, Stein, Kalsched, and others — perpetually renegotiate his legacy, extending, revising, and occasionally repudiating it. Von Franz’s monumental C.G. Jung: His Myth in Our Time positions him as the carrier of a personal myth continuous with ancient shamanic and Gnostic lineages, tracing his biography as itself an individuation drama. Samuels, by contrast, submits that inheritance to critical scrutiny, mapping the post-Jungian divergences that Jung’s own aversion to systematisation made inevitable. Edinger’s Mysterium Lectures treat his late alchemical writings as virtually canonical scripture. Clarke situates his thought within an Oriental philosophical genealogy, arguing that Schelling and Schopenhauer — rather than Freud — are the primary conduits. The corpus’s central tension lies between hagiographic readings that inscribe Jung as culture-hero and revisionist readings that insist on the productive distance between his founding gestures and contemporary analytical practice. Both trajectories agree, however, that depth psychology’s operating concepts — individuation, the collective unconscious, archetype, synchronicity — remain intelligible only in relation to his work.
Jung, Carl Gustav: and active imagination, 111ff, 116, 118, 119, 278; in Africa, 169f; and Aion, 181f; and alchemy, 31, 36, 121, 193, 201ff, 235f, 279, 280
Von Franz’s comprehensive index entry for Jung maps the extraordinary breadth of his intellectual and biographical concerns, positioning him as the axial figure around whom the entire conceptual landscape of analytical psychology is organised.
, C.G. Jung: His Myth in Our Time, 1975thesis
Jung ‘abhorred systematisation of any kind and this was a reason why his school took so long to be formed’
Samuels argues that Jung’s deliberate resistance to theoretical systematisation is the structural reason for the plurality of post-Jungian schools, framing this as both a creative legacy and a source of institutional fragility.
, Jung and the Post-Jungians, 1985thesis
contrary to the standard view that Jung derived most of his inspiration from Freud, his concept of the unconscious and of the transformative nature of the psyche… can more plausibly be traced to these philosophers
Clarke advances the revisionist claim that Jung’s intellectual genealogy runs primarily through German Romantic idealism and Eastern thought rather than Freudian psychoanalysis, reframing his originality accordingly.
, Jung and Eastern Thought: A Dialogue with the Orient, 1994thesis
both of these disciplines have led at the same time to revolutionary changes in the Western understanding of the cosmic order, discovering a non-emp
Ponte and Schäfer position Jung as co-architect, alongside quantum physicists, of a paradigm shift in the Western understanding of reality, arguing for deep structural parallels between his psychology and modern physics.
, Carl Gustav Jung, Quantum Physics and the Spiritual Mind: A Mystical Vision of the Twenty-First Century, 2013thesis
Jung, Carl Gustav: break with Freud, 42-43, 50-54, 65, 154n10; childhood of, 24-25; on deconstruction of Western culture, 145; dream interpretation approach, 63-65; gnosticism of, 155n1; and life-stages, 7-8; and marriage as transformative, 100, 102-103; midlife transformation of, 23, 42-46, 48-49
Stein’s index entry reveals how he reads Jung’s biography — particularly the break with Freud and the midlife crisis — as the experiential matrix out of which Jung’s mature theory of transformation was generated.
, Transformation Emergence of the Self (Volume 7) (Carolyn, 1998thesis
for Jung the numinosum, the symbolic experience, is everything, the only significant dimension of the analytical process
Von Franz distils Jung’s therapeutic philosophy to its irreducible core: the encounter with the numinous through symbolic experience is, for him, the sole genuine agent of psychological healing.
, Psychotherapy, 1993thesis
From a variety of quarters Jung has been hailed as a forerunner of the modern field of whole of life psychology or adult development
Samuels documents Jung’s historical priority in formulating a psychology of the whole life-span while noting significant methodological tensions between his insights and more formalised developmental frameworks.
, Jung and the Post-Jungians, 1985supporting
The Mysterium Lectures: A Journey Through C.G. Jung’s Mysterium Coniunctionis
Edinger’s volume exemplifies the exegetical tradition within Jungian studies that treats Jung’s late alchemical work as a canonical text requiring sustained interpretive commentary.
, The Mysterium Lectures: A Journey Through C.G. Jung’s Mysterium Coniunctionis, 1995supporting
the up-and-coming thirty-four-year-old Carl Gustav Jung, already a favorite pupil of Sigmund Freud. Born in 1875 to a pastor of the Swiss Reformed church, Jung also started his career as a biological scientist and later transitioned into the growing field of psychology.
Peterson situates Jung’s biography within the genealogy linking William James, Freud, and the origins of Alcoholics Anonymous, presenting him as the pivotal transmitter between European depth psychology and American spiritual recovery movements.
, The Shadow of a Figure of Light, 2024supporting
In a letter to Freud dated Oct. 28, 1907, Jung confesses: ‘I have a boundless admiration for you both as a man and a researcher… my veneration for you has something of the character of a religious crush.’
Stein deploys Jung’s own confession to Freud to illuminate the transference dynamics at the foundation of psychoanalytic history, revealing the psychic stakes of the later rupture.
, Transformation Emergence of the Self (Volume 7) (Carolyn, 1998supporting
I experienced this when I separated from Freud. I did not know what I thought. I only felt, ‘It is not so.’ Then I conceived of ‘symbolic thinking’ and after two years of active imagination so many ideas rushed in on me that I could hardly defend myself.
Jung’s own retrospective account links the break with Freud directly to the genesis of active imagination and symbolic thinking, presenting the crisis as the creative origin of his distinctive methodology.
, The Red Book: Liber Novus, 2009supporting
This chapter opens with Jung’s break with Freud in 1912, when Jung was at a loss as to where to turn… he describes himself as dispossessed, as having no orienting myth.
Stein reads the 1912 rupture with Freud as a mythological event — Jung’s loss of an orienting narrative — which the individuation process subsequently remedied through the discovery of the Self.
, Transformation Emergence of the Self (Volume 7) (Carolyn, 1998supporting
and Jung, 4f, 6f, 38f, 50ff, 55, 61, 80f, 97, 107, 111; of mentally ill, 50n; nature of, 7; and number, 245
Von Franz’s index cross-references Jung’s engagement with the unconscious throughout the text, underscoring the centrality of that relationship to her biographical-mythological portrait.
, C.G. Jung: His Myth in Our Time, 1975supporting
on synchronicity, 117, 237ff; on Teilhard de Chardin, 136n; on theology, 189; as thinking
This index passage maps Jung’s engagement with synchronicity, theology, and comparative religion, demonstrating the breadth of his intellectual concerns as catalogued by his foremost disciple.
, C.G. Jung: His Myth in Our Time, 1975supporting
Carl Gustav Jung with his Gnostic ring.
Hoeller’s volume title and frontispiece image establish the Gnostic dimension of Jung’s identity as its central interpretive thesis, treating him as a modern heir to ancient heterodox wisdom traditions.
, The Gnostic Jung and the Seven Sermons to the Dead, 1982supporting
analytical psychology is one of the few depth psychological orientations that seriously advocates a religious attitude, it may usefully have readier access than other psychological approaches to the thought world of religious fundamentalists
Papadopoulos identifies Jung’s insistence on a religious attitude as the distinguishing feature that gives analytical psychology particular access to religious and spiritual experience unavailable to other depth-psychological frameworks.
, The Handbook of Jungian Psychology: Theory, Practice and Applications, 2006supporting
Jung’s historical presentation of the Christ symbol in Aion and ‘Answer to Job’ already anticipates the idea of synchronicity; these works were written in the same year as the work on synchronicity.
Von Franz demonstrates the internal coherence of Jung’s late thought by showing that his Christological and alchemical investigations in Aion and Answer to Job are structurally continuous with his contemporaneous formulation of synchronicity.
, Psyche and Matter, 2014supporting
the same phrase is translated by R. F. C. Hull as ‘four stages of the Eros cult,’ which doesn’t convey the acculturation of feeling-relatedness that Jung (and Goethe before him) observed taking place with the maturation of the anima image
Beebe’s philological note on Hull’s translation of Jung signals the fine-grained hermeneutic work required to recover Jung’s intended meaning regarding anima development, situating him within a Goethean phenomenological tradition.
, Energies and Patterns in Psychological Type: The Reservoir of Consciousness, 2017supporting
The appendices at the end of this book include the original correspondence between Carl Jung and Bill Wilson
McCabe’s inclusion of the Jung–Wilson correspondence as a primary documentary appendix establishes Jung’s direct historical role in the founding of Alcoholics Anonymous as an evidential, not merely interpretive, claim.
, Carl Jung and Alcoholics Anonymous: The Twelve Steps as a Spiritual Journey of Individuation, 2015supporting
stonemason, Jung as, 23, 106, 146, 233f, 280, 284; storm-lantern, Jung’s dream of, 40f, 91, 95
Von Franz’s indexing of Jung as stonemason and dream-recipient positions concrete biographical details as symbolic data within the wider mythic portrait of his life.
, C.G. Jung: His Myth in Our Time, 1975supporting
Among the many messages and signs my 75th birthday brought me, it was your greeting that surprised and delighted me most.
Jung’s letter to Hermann Hesse on his seventy-fifth birthday offers a rare first-person glimpse of his self-awareness regarding age, creative productivity, and the difficulty of his late intellectual projects.
, Letters Volume 1: 1906-1950, 1973aside
C. G. Jung His Myth in Our Time
The title page of von Franz’s monograph announces its governing thesis: that Jung’s life constitutes a myth of cultural significance extending beyond the boundaries of his individual biography.
, C.G. Jung: His Myth in Our Time, 1975aside