carl jung
Within the depth-psychology corpus, Carl Gustav Jung (1875–1961) occupies a position of singular generative authority: he is simultaneously the originating theorist, the biographical subject, the clinical exemplar, and the contested inheritance. The library treats him on at least four distinct registers. First, as systematist: authors from Stein to Samuels trace how Jung's metapsychological framework — archetypes, the collective unconscious, individuation, psychological types, the transcendent function — constitutes the structural grammar of analytical psychology, even as post-Jungian voices interrogate its internal tensions and methodological assumptions. Second, as intellectual biography: von Franz's C.G. Jung: His Myth in Our Time and Edinger's Mysterium Lectures present Jung's life-arc — Burghölzli, the break with Freud, the confrontation with the unconscious, Bollingen, the late alchemical synthesis — as itself a paradigmatic individuation. Third, as dialogue partner: Clarke situates Jung's thought within Eastern philosophy; Ponte and Schäfer correlate it with quantum physics; McCabe and Peterson trace its decisive influence on Alcoholics Anonymous. Fourth, as contested figure: Samuels acknowledges Jung's resistance to systematisation while documenting his active institutional politics; Noll's skeptical shadow hovers in bibliographic references. The resultant portrait is neither hagiographic nor dismissive: it is a living field of argument about what this one life and its concepts continue to mean for the psychology of the human soul.
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 maps Jung's intellectual and biographical range across active imagination, alchemy, Aion, Africa, and beyond, framing him as the totalizing subject of her study.
, C.G. Jung: His Myth in Our Time, 1975thesis
C. G. Jung: his myth in our time
Von Franz's book positions Jung not merely as a theorist but as a mythic figure whose life enacts the psychological truths he articulated, establishing the interpretive frame for much subsequent Jungian scholarship.
, C.G. Jung: His Myth in Our Time, 1975thesis
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. On a more personal level, Jung was by nature something of a Taoist.
Clarke argues that Jung's intellectual genealogy runs more deeply through German Romantic philosophy and Eastern thought than through Freud, repositioning the origins of Jungian psychology.
, Jung and Eastern Thought: A Dialogue with the Orient, 1994thesis
Jung 'abhorred systematisation of any kind and this was a reason why his school took so long to be formed'... Jung does not fit the image of the solitary genius, indifferent to the real world
Samuels corrects the idealized image of Jung as reclusive mystic by demonstrating his active, strategically minded engagement in the politics of psychology.
, Jung and the Post-Jungians, 1985thesis
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
Stein's index entry presents Jung's life-transitions — especially the Freud break and midlife transformation — as structurally continuous with his theoretical account of psychological transformation.
, Transformation Emergence of the Self (Volume 7) (Carolyn, 1998thesis
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 argue that Jung's psychology and quantum physics converge in their revolutionary revision of Western ontology, treating Jung as a figure of transdiciplinary significance.
, Carl Gustav Jung, Quantum Physics and the Spiritual Mind: A Mystical Vision of the Twenty-First Century, 2013thesis
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 reconstructs Jung's early biographical trajectory — pastoral origins, biological science, psychiatry, discipleship to Freud — as the foundation for his later spiritual-psychological synthesis.
, 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 cites Jung's own confession of quasi-religious admiration for Freud, illustrating the transference dynamics embedded in their relationship and prefiguring its rupture.
, Transformation Emergence of the Self (Volume 7) (Carolyn, 1998supporting
for Jung the numinosum, the symbolic experience, is everything, the only significant dimension of the analytical process.
Von Franz distills Jung's therapeutic vision to its essential claim: that encounter with the numinous symbolic is the sine qua non of genuine psychological healing.
, Psychotherapy, 1993supporting
From a variety of quarters Jung has been hailed as a forerunner of the modern field of whole of life psychology or adult development... Jung's innovatory model of 'The stages of life' (CW 8) is, in several ways, somewhat problematic
Samuels acknowledges Jung's pioneering role in lifespan developmental psychology while insisting that his model of life-stages requires critical scrutiny rather than wholesale adoption.
, Jung and the Post-Jungians, 1985supporting
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 of his post-Freudian confrontation with the unconscious reveals how active imagination emerged as the operative method of his theoretical self-recovery.
, The Red Book: Liber Novus, 2009supporting
on religion, 84; and Erwin Rousselle, 117; on Russia and America, 181n; school years of, 33, 39; and Second World War, 64f; and Secret of the Golden Flower, 113; and the Self, 146, 154, 174, 279f
This index passage reveals the breadth of Jung's concerns — from global politics and religion to alchemical texts and the Self — confirming the encyclopedic scope von Franz attributes to his thought.
, C.G. Jung: His Myth in Our Time, 1975supporting
stonemason, Jung as, 23, 106, 146, 233f, 280, 284... suffering of Jung, 19f, 145f, 174f
Von Franz treats Jung's manual labor at Bollingen and his suffering as biographical symbols continuous with his psychological theories of individuation and the Self.
, C.G. Jung: His Myth in Our Time, 1975supporting
The Mysterium Lectures: A Journey through C.G. Jung's Mysterium Coniunctionis
Edinger's work frames Jung's last major opus as itself a spiritual journey, positioning the Mysterium Coniunctionis as the culminating alchemical-psychological statement of Jung's life's work.
, The Mysterium Lectures: A Journey Through C.G. Jung's Mysterium Coniunctionis, 1995supporting
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 experiential-religious orientation as a defining feature that distinguishes analytical psychology from other depth-psychological schools and enables unique clinical-cultural access.
, The Handbook of Jungian Psychology: Theory, Practice and Applications, 2006supporting
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 textual-critical note reveals how translation choices in rendering Jung's Collected Works can obscure his nuanced developmental understanding of the anima.
, 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, the twelve steps, the twelve traditions, the twelve promises
McCabe documents the direct epistolary link between Jung and Alcoholics Anonymous, treating their correspondence as primary evidence for Jung's formative influence on the twelve-step tradition.
, Carl Jung and Alcoholics Anonymous: The Twelve Steps as a Spiritual Journey of Individuation, 2015supporting
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 work by showing how his theological-psychological writings and his synchronicity hypothesis were conceived simultaneously and reflect a unified vision.
, Psyche and Matter, 2014supporting
Carl Gustav Jung with his Gnostic ring.
Hoeller's iconographic framing of Jung — depicted with his Gnostic ring — signals his interpretive thesis that Gnosticism provides the deepest esoteric key to understanding Jung's psychology.
, The Gnostic Jung and the Seven Sermons to the Dead, 1982supporting
ENCOUNTERING JUNG ON ALCHEMY / JUNG ON EVIL / JUNG ON ACTIVE IMAGINATION
Chodorow's editorial series title signals the Princeton University Press project of presenting Jung's thought thematically through curated selections from the Collected Works.
, Jung on Active Imagination, 1997aside
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 throughout the entry on the unconscious, reflecting the structural centrality of the concept to her biographical-theoretical account.
, C.G. Jung: His Myth in Our Time, 1975aside
This is an excellent book for those readers who want to know how Jung's work has been developed by modern analytical psychologists… interesting, informative and enjoyable.
Endorsement copy positions Samuels's book as the authoritative map of the post-Jungian landscape, framing Jung's work as a living tradition under active theoretical development.
, Jung and the Post-Jungians, 1985aside