   #copyright

Carl Jung

2007 Schools Wikipedia Selection. Related subjects: Human Scientists

   Carl Gustav Jung ( July 26, 1875, Kesswil, – June 6, 1961, Küsnacht) (
   IPA: [ˈkarl ˈgʊstaf ˈjʊŋ]) was a Swiss psychiatrist and founder of
   analytical psychology.

Introduction

   Jung's unique and broadly influential approach to psychology emphasized
   understanding the psyche through exploring the worlds of dreams, art,
   mythology, world religion and philosophy. Although he was a theoretical
   psychologist and practicing clinician for most of his life, much of his
   life's work was spent exploring other realms: Eastern vs. Western
   philosophy, alchemy, astrology, sociology, as well as literature and
   the arts. Jung also emphasized the importance of balance and harmony.
   He cautioned that modern humans rely too heavily on science and logic
   and would benefit from integrating spirituality and appreciation of the
   unconscious realm. Jungian ideas are not typically included in
   curriculum of most major universities' psychology departments, but are
   occasionally explored in humanities departments.

   Many pioneering psychological concepts were originally proposed by
   Jung, including:
     * The Archetype
     * The Collective Unconscious
     * The Complex
     * Synchronicity

   In addition, the popular career test currently offered by high school
   and college career centers and the Myers-Briggs Type Indicator, is
   strongly influenced by Jung's theories.

Jungian psychology

   Carl Jung - drawing
   Enlarge
   Carl Jung - drawing

   Jung developed a distinctive approach to the study of the human psyche.
   Through his early years working in a Swiss hospital with schizophrenic
   patients and collaborating with Sigmund Freud and the burgeoning
   psychoanalytic community, he gained a closer look at the mysterious
   depths of the human unconscious. Fascinated by what he saw (and spurred
   on with even more passion by the experiences and questions of his
   personal life) he devoted his life to the exploration of the
   unconscious. However, Jung did not feel that experimental natural
   science was the best means to understand the human soul. For him, an
   empirical investigation of the world of dream, myth, and soul
   represented the most promising road to deeper understanding. Self
   Realization is the final stage of Jung's stages of development and that
   within this stage there is still some room for growth and development.
   This process is also called individuation, which is the process of
   becoming an individual.

   The overarching goal of Jung's work was the reconciliation of the life
   of the individual with the world of the supra-personal archetypes. He
   came to see the individual's encounter with the unconscious as central
   to this process. The human experiences the unconscious through symbols
   encountered in all aspects of life: in dreams, art, religion, and the
   symbolic dramas we enact in our relationships and life pursuits.
   Essential to the encounter with the unconscious, and the reconciliation
   of the individual's consciousness with this broader world, is learning
   this symbolic language. Only through attention and openness to this
   world (which is quite foreign to the modern Western mind) are
   individuals able to harmonize their lives with these suprapersonal
   archetypal forces.

   " Neurosis" results from a disharmony between the individual's
   consciousness and the greater archetypal world. The aim of
   psychotherapy is to assist the individual in reestablishing a healthy
   relationship to the unconscious (neither being swamped by it — a state
   characteristic of psychosis — nor completely shut off from it — a state
   that results in malaise, empty consumerism, narcissism, and a life cut
   off from deeper meaning). The encounter between consciousness and the
   symbols arising from the unconscious enriches life and promotes
   psychological development. Jung asserted that neuroses and other
   psychological problems were not merely difficulties to be overcome or
   repressed, but that they represented opportunities for growth and
   maturation, whereby parts of the unconscious could be integrated into
   our psyche. He considered this process of psychological growth and
   maturation (which is known as individuation) to be of critical
   importance to the human being, and ultimately to modern society.

   To undergo the individuation process, the individual must be open to
   the parts of oneself beyond one's own ego. The modern individual must
   pay attention to dreams, explore the world of religion and
   spirituality, and question the assumptions of the operant societal
   worldview (rather than just blindly living life in accordance with
   dominant norms and assumptions).

The collective unconscious

   Jung's concept of the collective unconscious has often been
   misunderstood. In order to understand this concept, it is essential to
   understand his idea of the archetype, something typically foreign to
   the highly rational, scientifically-oriented Western mind.

   The collective unconscious could be thought of as the DNA of the human
   psyche. Just as all humans share a common physical heritage and
   predisposition towards specific physical forms (like having two legs, a
   heart, etc.) so do all humans have a common psychological
   predisposition. However, unlike the quantifiable information that
   composes DNA (in the form of coded sequences of nucleotides), the
   collective unconscious is composed of archetypes.

   In contrast to the objective material world, the subjective realm of
   archetypes can not be fully plumbed through quantitative modes of
   research. Instead it can be revealed more fully through an examination
   of the symbolic communications of the human psyche — in art, dreams,
   religion, myth, and the themes of human relational/behavioural
   patterns. Devoting his life to the task of exploring and understanding
   the collective unconscious, Jung theorized that certain symbolic themes
   exist across all cultures, all epochs, and in every individual.

The Shadow

   The shadow is an unconscious complex that is defined as the repressed
   and suppressed aspects of the conscious self.

   There are constructive and destructive types of shadow.

   On the destructive side, it often represents everything that the
   conscious person does not wish to acknowledge within themselves. For
   instance, someone who identifies as being kind has a shadow that is
   harsh or unkind. Conversely, an individual who is brutal has a kind
   shadow. The shadow of persons who are convinced that they are ugly
   appears to be beautiful.

   On the constructive side, the shadow may represent hidden positive
   influences. This has been referred to as "the gold in the shadow". Jung
   points to the story of Moses and Al-Khidr in the 18th Book of the Koran
   as an example.

   Jung emphasized the importance of being aware of shadow material and
   incorporating it into conscious awareness, lest one project these
   attributes on others.

   The shadow in dreams is often represented by dark figures of the same
   gender as the dreamer.

   According to Jung the human being deals with the reality of the Shadow
   in four ways: denial, projection, integration and/or transmutation.

Anima and Animus

   Jung identified the anima as being the unconscious feminine component
   of men and the animus as the unconscious masculine component in women.
   However, this is rarely taken as a literal definition: many modern day
   Jungian practitioners believe that every person has both an anima and
   an animus. Jung stated that the anima and animus act as guides to the
   unconscious unified Self, and that forming an awareness and a
   connection with the anima or animus is one of the most difficult and
   rewarding steps in psychological growth. Jung reported that he
   identified his anima as she spoke to him, as an inner voice,
   unexpectedly one day.

   Oftentimes, when people ignore the anima or animus complexes, the anima
   or animus vies for attention by projecting itself on others. This
   explains, according to Jung, why we are sometimes immediately attracted
   to certain strangers: we see our anima or animus in them. Love at first
   sight is an example of anima and animus projection. Moreover, people
   who strongly identify with their gender role (e.g. a man who acts
   aggressively and never cries) have not actively recognized or engaged
   their anima or animus.

   Jung attributes human rational thought to be the male nature, while the
   irrational aspect is considered to be natural female. Consequently,
   irrationality is the male anima shadow and rationality is the female
   animus shadow.

Hero Archetype

   The Hero Archetype was described by Jung as a common myth of all
   cultures. Heroes do various extraordinary tasks from slaying dragons,
   to pulling children out of burning buildings. For example, look to the
   classic children's story Robin Hood, where Robin Hood "steals from the
   rich and gives to the poor". From fact to fiction one's imagination is
   captivated by the hero archetype.

Individuation

   Jung introduced the concept of individuation. This brief summary is
   based on a chapter by Henri Ellenberger in the book "The Discovery of
   the Unconscious."

   While important to many people, the concept of individuation takes on a
   deep meaning for adults at midlife—a time at which life’s meaning and
   purpose come to the fore. In writing about Jung, Ellenberger described
   midlife or Lebenswende as representing a profound change, gradual or
   sudden—that can manifest from "long-repressed intellectual or spiritual
   needs" (Ellenberger, 1970, p. 711). This change may be seen as a gift
   from the unconscious—a warning to take full advantage and not waste
   this precious second half of life (p 711).

   The process of individuating can take a lifetime. It consists of a
   series of metamorphoses (the death/rebirth cycle), such as
   birth/infancy, puberty, adulthood, and midlife. If one can individuate
   at midlife, the ego is no longer at the centre (p. 712), and the
   individual makes some sort of peace with her/his mortality.

   For the proverbial midlife crisis, Jung suggests that this turning of
   life may be cured by seriously resuming the practice of religion.
   However, many are disinclined to take up the practice of traditional
   religion. For these, Jung suggests his own approach to therapy—a
   synthetic-hermeneutic method (p. 715).

Jungian therapy

   Steps for the Jungian approach to therapy involve the following:
     * reading (for some),
     * collaboration with the therapist,
     * focusing on the situation at present,
     * making concrete any insight—and finding a way to put it into
       practice in everyday life.

Psychological Types

   The often misunderstood terms extravert and introvert derive from this
   work. In Jung's original usage, the extravert orientation "finds
   meaning outside the self", in the surrounding world, whereas the
   introvert is introspective and finds it within.

   There are four primary modes of experiencing the world in Jung’s model:
   two rational functions (thinking and feeling), and two perceptive
   functions (sensation and intuition). Sensation is the perception of
   facts. Intuition is the perception of the unseen. Thinking is
   analytical, deductive cognition. Feeling is synthetic, all-inclusive
   cognition. In any person, the degree of introversion/extraversion of
   one function can be quite different to that of another function.

   Broadly speaking, we tend to work from our most developed function,
   while we need to widen our personality by developing the others.
   Related to this, Jung noted that the unconscious often tends to reveal
   itself most easily through a person's least developed function. The
   encounter with the unconscious and development of the underdeveloped
   function(s) thus tend to progress together.

Jung's life

   Jung in 1910.
   Enlarge
   Jung in 1910.

   Jung was born in Kesswil, in the Swiss canton of Thurgau on July 26,
   1875. A very solitary introverted child, Jung was convinced from
   childhood that he had two personalities—a modern Swiss citizen, and a
   personality more at home in the eighteenth century. His father was a
   parson, but, although Jung was close to both parents, he was rather
   disappointed in his father's academic approach to faith. Jung wanted to
   study archaeology at university, but his family was not wealthy enough
   to send him further afield than Basel, where they did not teach this
   subject, so instead Jung studied medicine at the University of Basel
   from 1894–1900. The formerly introverted student became much more
   lively here. In 1903, Jung married Emma Rauschenbach, from one of the
   richest families in Switzerland.

   Towards the end of studies, his reading of Krafft-Ebbing persuaded him
   to specialise in psychiatric medicine. He later worked in the
   Burghölzli, a psychiatric hospital in Zürich. In 1906, he published The
   Psychology of Dementia Praecox, and later sent a copy of this book to
   Freud, after which a close friendship between these two men followed
   for some 6 years (see section on Jung and Freud). Dementia praecox was
   the name of a chronic psychotic disorder which was renamed
   schizophrenia by Jung's colleague at the Burgholzli, Eugen Bleuler, in
   an article published in 1908.

   By 1913, however, especially after Jung had published Wandlungen und
   Symbole der Libido (known in English as The Psychology of the
   Unconscious) their theoretical ideas had diverged so sharply that the
   two men fell out, each suggesting that the other was unable to admit he
   could possibly be wrong. After this falling-out, Jung had some form of
   psychological transformative experience, exacerbated by news of the
   First World War, which had a dire effect on Jung even in his own
   neutral Switzerland. Henri Ellenberger called Jung's experience a
   "creative illness" and compared it to Freud's period of what he called
   neurasthenia and hysteria.

   Following World War I, Jung became a worldwide traveller, facilitated
   by his wife's inherited fortune as well as the funds he realized
   through psychiatric fees, book sales, and honoraria. He visited
   Northern Africa shortly after, and New Mexico and Kenya in the
   mid-1920s. In 1938, he delivered the Terry Lectures, Psychology and
   Religion, at Yale University. It was at about this stage in his life
   that Jung visited India, and while there, had dreams related to King
   Arthur. His experience in India led him to become fascinated and deeply
   involved with Eastern philosophies and religions, helping him come up
   with key concepts of his ideology, including integrating spirituality
   into everyday life and appreciation of the unconscious.

   Jung's marriage with Emma produced five children and lasted until
   Emma's death in 1955, but she certainly experienced emotional torments,
   brought about by Jung's relationships with women other than herself.
   The most well-known women with whom Jung is believed to have had
   extramarital affairs are Sabina Spielrein and Toni Wolff. Jung
   continued to publish books until the end of his life, including a work
   showing his late interest in flying saucers. He also enjoyed a
   friendship with an English Catholic priest, Father Victor White, who
   corresponded with Jung after he had published his controversial study
   of the Book of Job.

   Jung died in 1961 in Zürich, Switzerland.

Jung and Freud

   Group photo 1909 in front of Clark University. Front row: Sigmund
   Freud, Granville Stanley Hall, C.G.Jung. Back row: Abraham A. Brill,
   Ernest Jones, Sandor Ferenczi.
   Enlarge
   Group photo 1909 in front of Clark University. Front row: Sigmund
   Freud, Granville Stanley Hall, C.G.Jung. Back row: Abraham A. Brill,
   Ernest Jones, Sandor Ferenczi.

   Jung was thirty when he sent his work Studies in Word Association to
   Sigmund Freud in Vienna. Half a year later, the then 50 year old Freud
   reciprocated by sending a collection of his latest published essays to
   Jung in Zürich, which marked the beginning of an intense correspondence
   and collaboration that lasted more than six years and ended shortly
   before World War I in May 1914, when Jung resigned as the chairman of
   the International Psychoanalytical Association.

   Today Jung and Freud rule two very different empires of the mind, so to
   speak, which the respective proponents of these empires like to stress,
   downplaying the influence these men had on each other in the formative
   years of their lives. But in 1906 psychoanalysis as an institution was
   still in its early developmental stages. Jung, who had become
   interested in psychiatry as a student by reading Psychopathia Sexualis
   by Richard Krafft-Ebing, professor in Vienna, now worked as a doctor
   under the psychiatrist Eugen Bleuler in the Burghölzli and became
   familiar with Freud's idea of the unconscious through Freud's The
   Interpretation of Dreams (1900) and was a proponent of the new
   "psycho-analysis". At the time, Freud needed collaborators and pupils
   to validate and spread his ideas. The Burghölzli was a renowned
   psychiatric clinic in Zürich at which Jung was an up-and-coming young
   doctor. Another difficulty Freud faced was that his slowly growing
   followership in Vienna was almost exclusively comprised of Jews, which
   Eugen Bleuler and Carl Jung were not.

   In 1908, Jung became editor of the newly founded Yearbook for
   Psychoanalytical and Psychopathological Research. The following year,
   Jung traveled with Freud and Sandor Ferenczi to the U.S. to spread the
   news of psychoanalysis and in 1910, Jung became chairman for life of
   the International Psychoanalytical Association. While Jung worked on
   his Wandlungen und Symbole der Libido (Symbols of Transformation),
   tensions grew between Freud and himself, due in a large part to their
   disagreements over the nature of libido and religion . In 1912 these
   tensions came to a peak because Jung felt severely slighted after Freud
   visited his colleague Ludwig Binswanger in Kreuzlingen without paying
   him a visit in nearby Zürich, an incident Jung referred to as the
   Kreuzlingen gesture. Shortly thereafter, Jung again traveled to the
   U.S.A. and gave the Fordham lectures, which were published as The
   Theory of Psychoanalysis, and while they contain some remarks on the
   Jung's dissenting view on the nature of libido, they represent largely
   a "psychoanalytical Jung" and not the theory Jung became famous for in
   the following decades.

   In November 1912, Jung and Freud met in Munich. At a talk about a new
   psychoanalytic essay on Amenhotep IV, Jung expressed his views on how
   it related to actual conflicts in the psychoanalytic movement. While
   Jung spoke, Freud suddenly fainted and Jung carried him to a couch.

   Jung and Freud personally met for the last time in September 1913 for
   the Fourth International Psychoanalytical Congress, also in Munich.
   Jung gave a talk on psychological types, the introverted and the
   extroverted type, in analytical psychology. This constituted the
   introduction of some of the key concepts which came to distinguish
   Jung's work from Freud's in the next half century.

   In the following years Jung experienced considerable isolation in his
   professional life, exacerbated through World War I. His Seven Sermons
   to the Dead (1917) reprinted in his autobiography Memories, Dreams,
   Reflections (see bibliography) can also be read as expression of the
   psychological conflicts which beset Jung around the age of forty after
   the break with Freud.

   Jung's primary disagreement with Freud stemmed from their differing
   concepts of the unconscious. Jung saw Freud's theory of the unconscious
   as incomplete and unnecessarily negative. According to Jung (though not
   according to Freud), Freud conceived the unconscious solely as a
   repository of repressed emotions and desires. Jung believed that the
   unconscious also had a creative capacity, that the collective
   unconscious of archetypes and images which made up the human psyche was
   processed and renewed within the unconscious.

Jung, Nazism and anti-Semitism

   Though the field of psychoanalysis was dominated at the time by Jewish
   practitioners, and Jung had many friends and respected colleagues who
   were Jewish, a shadow hung over Jung's career due to allegations that
   he was a Nazi sympathizer. Jung was editor of the Zentralblatt für
   Psychotherapie, a publication that eventually endorsed Mein Kampf as
   required reading for all psychoanalysts. Jung claimed this was done to
   save psychoanalysis and preserve it during the war, believing that
   psychoanalysis would not otherwise survive because the Nazis considered
   it to be a "Jewish science". He also claimed he did it with the help
   and support of his Jewish friends and colleagues.

   Jung also served as president of the Nazi-dominated International
   General Medical Society for Psychotherapy. Later in the war though,
   Jung resigned. In addition, in 1943 he aided the Office of Strategic
   Services by analyzing Nazi leaders for the United States. However, it
   is still a topic of interest whether Jung's later explanations of his
   actions to save psychoanalysis from the Nazi Regime meant that he did
   not actually believe in Nazism himself.

The Philemon Foundation

   The Philemon Foundation is a non-profit organisation that has set
   itself the task of preparing a new edition of Jung's Collected Works,
   including many new manuscripts that were previously thought to be lost
   or had not yet been translated. It is estimated that an additional 30
   volumes of work will be published containing previously unreleased
   manuscripts, seminars and correspondences. The foundation's website is
   at http://www.philemonfoundation.org/

Influence

   Jung has had an enduring influence on psychology as well as wider
   society. He has influenced psychotherapy (see Jungian psychology and
   Analytical psychology).
     * The concept of introversion vs. extraversion
     * The concept of the complex
     * Myers-Briggs Type Indicator (MBTI) was inspired by Jung's
       Psychological Types theory.
     * Socionics, similar to MBTI, is also based on Jung's Psychological
       Types.

Spirituality as a cure for alcoholism

   Jung's influence can sometimes be found in more unexpected quarters.
   For example, Jung once treated an American patient - one Rowland H. -
   suffering from chronic alcoholism. After working with the patient for
   some time, and achieving no significant progress, Jung told the man
   that his alcoholic condition was near to hopeless, save only the
   possibility of a spiritual experience. Jung noted that occasionally
   such experiences had been known to reform alcoholics where all else had
   failed.

   Rowland took Jung's advice seriously and set about seeking a personal
   spiritual experience. He returned home to the United States and joined
   a Christian evangelical church. He also told other alcoholics what Jung
   had told him about the importance of a spiritual experience. One of the
   alcoholics he told was Ebby Thatcher, a long-time friend and drinking
   buddy of Bill Wilson, later co-founder of Alcoholics Anonymous (A.A.)
   Thatcher told Wilson about Jung's ideas. Wilson, who was finding it
   impossible to maintain sobriety, was impressed and sought out his own
   spiritual experience. The influence of Jung ultimately found its way
   into the formation of Alcoholics Anonymous, the original 12-step
   program, and from there into the whole 12-step recovery movement.

   The above claims are documented in the letters of Carl Jung and Bill
   W., excerpts of which can be found in Pass It On published by
   Alcoholics Anonymous.

Influences on culture

     * Jung had a 16-year long friendship with author Laurens van der Post
       from which a number of books and a film were created about Jung's
       life.

     * Jung influenced much of Joseph Campbell's thought.

     * The Aura-Soma colour divination system relates many of its bottles
       to Jungian archetypal constructs.

Literature

     * Herman Hesse, author of works such as Siddhartha and Steppenwolf,
       was treated by a student of Jung, Dr. Joseph Lang. This began for
       Hesse a long preoccupation with psychoanalysis, through which he
       came to know Carl Jung personally, and was challenged to new
       creative heights: During a three-week period during September and
       October 1917, Hesse penned his novel Demian.

     * In The Electric Kool-Aid Acid Test, Tom Wolfe describes the classic
       experiment in which Ken Kesey and his Merry Pranksters, under the
       influence of LSD, explore manifestations of synchronicity by
       listening to a recording of a drug-induced monologue while watching
       the Ed Sullivan Show. Also, the central goal of the psychedelic
       movement, opening the doors of perception, is repeatedly associated
       with Jungian concepts throughout the book.

     * Jung's influence on noted Canadian novelist Robertson Davies is
       apparent in many of Davies's fictional works. In particular, The
       Cornish Trilogy and his novel The Manticore each base their design
       on Jungian concepts.

     * Ted Hughes's 1970 collection ' Crow' shows Hughes' interest in
       Jungian theory.

     * Jung is one of the main characters in Timothy Findley's novel,
       Pilgrim.

     * Jungian ideas make up a large part of the intellectual foundations
       of the Earthsea stories, the classic fantasy series written by
       Ursula le Guin.

     * The concept of the collective unconscious is one of the main topics
       in the Dune novel series.

     * Jung appears as a major character as a ghost in the novel Between
       the Bridge and the River by Scottish TV personality Craig Ferguson.
       He appears as an hallucination to one of the main characters in
       various parts of the novel.

     * Jung's theories about the collective unconscious are a tool used by
       the character Peter Wilmot to get to know Misty in the Chuck
       Palahniuk novel Diary.

Film

     * Jung's writing was introduced to Italian film maker Federico
       Fellini in the 1950s and had an effect on the way Fellini
       incorporated dreams into films after La Dolce Vita.

     * Stanley Kubrick's 1987 film Full Metal Jacket features an
       underlying theme about the duality of man throughout the action and
       dialogue of the film. One scene plays out this way: A Colonel asks
       a soldier, "You write 'Born to Kill' on your helmet and you wear a
       peace button. What's that supposed to be, some kind of sick joke?"
       To which the soldier replies, "I think I was trying to suggest
       something about the duality of man, sir... The Jungian thing, sir."

     * The plot of James Kerwin's scifi noir film Yesterday Was a Lie is
       said to contain multiple Jungian references, and press interviews
       with the cast and crew confirm that Jung's work in alchemy and
       dream analysis played a pivotal role in the development of the
       screenplay.

     * In the Emmy award winning television show Northern Exposure the
       radio D.J. Chris Stevens made continual references to Jung's ideas.
       The show often let the audience into the characters' unconscious by
       weaving their dreams into the plot.

     * Dr. Niles Crane on the popular television sitcom Frasier is a
       devoted Jungian psychiatrist, while his brother Dr. Frasier Crane
       is a Freudian psychiatrist. This is mentioned a number of times in
       the series, and from time to time forms a point of argument between
       the two brothers. One memorable scene had Niles filling in for
       Frasier on Frasier's call-in radio program, in which Niles
       introduces himself as the temporary substitute saying, "...and
       while my brother is a Freudian, I am a Jungian, so there'll be no
       blaming Mother today."

     * Episode 16: Urgo of Season 3 of sci-fi TV series Stargate SG-1
       explores the Jungian theory of the duality and the shadow.

     * J. Michael Straczynski's Babylon 5 television series used many of
       Jung's concepts throughout the series.

     * In the movie Batman Begins, the character of Jonathan Crane, aka
       "The Scarecrow", is a Jungian psychiatrist and at the same time
       personifies one of man's primal archetypes (the Scarecrow).

Video Games

     * Jung's theory of the shadow is of central importance in the modern
       horror roleplaying game Kult, in which reality as humanity knows it
       is merely an illusion, built to deprive us of our natural divinity.
       The act of merging with one's shadow is the ultimate step on the
       path to transcending this spiritual prison.

     * The various Jungian ideals and archetypes heavily influenced the
       modern philosophical, surreal roleplaying game Persona and are one
       of the reasons cited for its strong, intriguing plot.

     * The video games Xenogears and Xenosaga utilize many of the ideas
       proposed by Carl Jung as major storyline components of the game,
       and even create physical manifestations of his notions within
       actual characters, Albedo, Nigredo, Rubedo, etc.

     * In the video game, Eternal Darkness, Jung is mentioned by Edward
       Roivas, one of the playable characters in the game. Edward tries to
       compare Jung's collective unconscious to the machinations of
       Ulyaoth (one of the three ancients).

Music

     * Peter Gabriel's song "In the Blood of Eden" contains references to
       darkness, reflection and other Jungian concepts. The animus/anima
       are referenced in the main chorus as follows, "In the blood of Eden
       lie the woman and the man With the man in the woman and the woman
       in the man."

     * Jung appears in the last row of the Sgt. Pepper's Lonely Hearts
       Club Band cover, on Edgar Allan Poe's right. Portrayed in this
       modern pantheon of the collective unconscious, Jung's presence is a
       tribute to his thought about mass-communication and mass-desire.

     * The Police made references to Carl Jung in their album
       Synchronicity.

     * The progressive metal band, Tool, have incorporated ideas from
       Jung's work into their albums, especially Ænima. Songs such as
       "Forty Six & 2" and "Ænema" (the title of this song and the title
       of the album both being derived from Jung's anima) are particularly
       fraught with references.

     * Blue Man Group's "Rock Concert Movement #237" is "Taking the
       audience on a Jungian journey into the collective unconscious by
       using the shadow as a metaphor for the primal self that gets
       repressed by the modern persona and also by using an underground
       setting and labyrinth office design to represent both the depths of
       the psyche and the dungeon-like isolation of our increasingly
       mechanistic society which prevents people from finding satisfying
       work or meaningful connections with others."

Recommended Reading

   There is much literature on Jungian thought. For a good, short and
   easily accessible introduction to Jung's thought read:
     * Chapter 1 of Man and His Symbols, conceived and edited by Jung.
       (The rest of this book also provides a good overview.)

   Other good introductory texts include:
     * The Portable Jung, edited by Joseph Campbell (Viking Portable),
       ISBN 0-14-015070-6
     * Edward F Edinger, Ego and Archetype, (Shambala), ISBN 0-87773-576-X
     * Another recommended tool for navigating Jung's works is Robert
       Hopcke's book, A Guided Tour of the Collected Works of C.G. Jung,
       ISBN 1-57062-405-4. He offers short, lucid summaries of all of
       Jung's major ideas and suggests readings from Jung's and others'
       work that best present that idea.
     * Edward C. Whitmont, The Symbolic Quest: Basic Concepts of
       Analytical Psychology, Princeton University Press, Princeton, New
       Jersey, 1969, 1979, ISBN 0-691-02454-5

   Good texts in various areas of Jungian thought:
     * Robert Aziz, C.G. Jung’s Psychology of Religion and Synchronicity
       (1990), currently in its 10th printing, is a refereed publication
       of The State University of New York Press. ISBN 0-7914-0166-9.
     * Robert Aziz, Synchronicity and the Transformation of the Ethical in
       Jungian Psychology in Carl B. Becker, ed. Asian and Jungian Views
       of Ethics. Westport, CT: Greenwood, 1999. ISBN 0-313-30452-1.
     * Edward F. Edinger, The Mystery of The Coniunctio, ISBN
       0-919123-67-8. A good explanation of Jung's foray into the
       symbolism of alchemy as it relates to individuation and individual
       religious experience. Many of the alchemical symbols recur in
       contemporary dreams (with creative additions from the unconscious
       e.g. space travel, internet, computers)
     * James A Hall M.D., Jungian Dream Interpretation, ISBN
       0-919123-12-0. A brief, well structured overview of the use of
       dreams in therapy.
     * James Hillman, "Healing Fiction", ISBN 0-88214-363-8. Covers Jung,
       Adler, and Freud and their various contributions to understanding
       the soul.
     * Andrew Samuels, Critical Dictionary of Jungian Analysis, ISBN
       0-415-05910-0
     * June Singer, Boundaries of the Soul, ISBN 0-385-47529-2. On
       psychotherapy
     * Marion Woodman, The Pregnant Virgin: A Process of Psychological
       Transformation ISBN 0-919123-20-1. The recovery of feminine values
       in women (and men). There are many examples of clients' dreams, by
       an experienced analyst.

   And a more academic text:
     * Andrew Samuels, The Political Psyche (Routledge), ISBN
       0-415-08102-5. Difficult, but useful.

   For the Jung-Freud relationship:
     * Kerr, John. A Most Dangerous Method : The Story of Jung, Freud, and
       Sabina Spielrein. Knopf 1993. ISBN 0-679-40412-0.

   For critical scholarship on Jung from the perspective of historians of
   psychiatry:
     * Richard Noll, The Jung Cult: Origins of a Charismatic Movement
       (Princeton University Press, 1994); and
     * Richard Noll, The Aryan Christ: The Secret Life of Carl Jung
       (Random House, 1997)
     * Sonu Shamdasani, Cult Fictions, ISBN 0-415-18614-5. Critique of the
       above works by Noll.
     * Sonu Shamdasani, Jung and the Making of Modern Psychology : The
       Dream of a Science, ISBN 0-521-53909-9. A comprehensive study of
       the origins of Jung's psychology which places it in a historical
       and philosophical context. The author calls this a "Cubist
       history".
     * Sonu Shamdasani, Jung Stripped Bare, ISBN 1-85575-317-0. Critique
       of Jung biographies.
     * Bair, Deirdre. Jung: A Biography. Boston: Little, Brown and Co,
       2003.

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