| Name | Carl Gustav Jung |
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| Caption | Jung in 1910 |
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| Birth date | July 26, 1875 |
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| Birth place | Kesswil, Thurgau, Switzerland |
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| Death date | June 06, 1961 |
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| Death place | Zurich, Zurich, Switzerland |
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| Residence | Switzerland |
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| Citizenship | Swiss |
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| Field | Psychiatry, Psychology, Psychotherapy, Analytical psychology |
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| Work institutions | Burghölzli, Swiss Army (as a commissioned officer in World War I) |
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| Doctoral advisor | Eugen Bleuler, Sigmund Freud |
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| Known for | Analytical psychology |
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Carl Gustav Jung (; 26 July 1875 – 6 June 1961) was a Swiss psychiatrist, an influential thinker, and the founder of analytical psychology. Jung is often considered the first modern psychologist to state that the human psyche is "by nature religious" and to explore it in depth. Though not the first to analyze dreams, he has become perhaps one of the most well known pioneers in the field of dream analysis. Although he was a theoretical psychologist and practicing clinician, much of his life's work was spent exploring other areas, including Eastern and Western philosophy, alchemy, astrology, sociology, as well as literature and the arts.
He considered the process of individuation necessary for a person to become whole. This is a psychological process of integrating the conscious with the unconscious while still maintaining conscious autonomy. Individuation was the central concept of analytical psychology.
Jungian ideas are routinely discussed in part by curriculum of introductory psychology course offerings with most major universities, and although rarely covered by higher level course work, his ideas are discussed further in a broad range of humanities. Many pioneering psychological concepts were originally proposed by Jung, including the Archetype, the Collective Unconscious, the Complex, and synchronicity. A popular psychometric instrument, the Myers-Briggs Type Indicator (MBTI), has been principally developed from Jung's theories.
Early years
Carl Jung was born Karle Gustav II Jung in
Kesswil, in the
Swiss canton of
Thurgau, as the fourth but only surviving child of Paul Achilles Jung and Emilie Preiswerk. Emilie Preiswerk was the youngest child of Paul Achilles Jung's professor of Hebrew. His father was a poor rural pastor in the
Swiss Reformed Church, while his mother came from a wealthy and established Swiss family, the daughter of a Hebrew professor, Samuel Preiswerk.
When Jung was six months old his father was appointed to a more prosperous parish in Laufen. Meanwhile, the tension between his parents was growing. An eccentric and depressed woman, Emilie Jung spent much of the time in her own separate bedroom, enthralled by the spirits that she said visited her at night. Jung had a better relationship with his father because he thought him to be predictable and thought his mother to be very problematic. Although during the day he also saw her as predictable, at night he felt some frightening influences from her room. At night his mother became strange and mysterious. Jung claimed that one night he saw a faintly luminous and indefinite figure coming from her room, with a head detached from the neck and floating in the air in front of the body. and that resulted in his sometimes patriarchal views of women. "Personality Number 1," as he termed it, was a typical schoolboy living in the era of the time, while "Personality Number 2" was a dignified, authoritative and influential man from the past. Although Jung was close to both parents he was rather disappointed in his father's academic approach to faith.
A number of childhood memories had made a life-long impression on him. As a boy he carved a tiny mannequin into the end of the wooden ruler from his pupil's pencil case and placed it inside the case. He then added a stone which he had painted into upper and lower halves and hid the case in the attic. Periodically he would come back to the mannequin, often bringing tiny sheets of paper with messages inscribed on them in his own secret language. This ceremonial act, he later reflected, brought him a feeling of inner peace and security. In later years he discovered that similarities existed in this memory and the totems of native peoples like the collection of soul-stones near Arlesheim, or the tjurungas of Australia. This, he concluded, was an unconscious ritual that he did not question or understand at the time, but which was practiced in a strikingly similar way in faraway locations that he as a young boy had no way of consciously knowing about. His findings on psychological archetypes and the collective unconscious were inspired in part by these experiences.
Shortly before the end of his first year at the Humanistisches Gymnasium in Basel, at the age of twelve, he was pushed to the ground by another boy so hard that he was for a moment unconscious (Jung later recognized that the incident was his fault, indirectly). A thought then came to him that "now you won't have to go to school any more." From then on, whenever he started off to school or began homework, he fainted. He remained at home for the next six months until he overheard his father speaking worriedly to a visitor of his future ability to support himself, as they suspected he had epilepsy. With little money in the family, this brought the boy to reality and he realized the need for academic excellence. He immediately went into his father's study and began poring over Latin grammar. He fainted three times, but eventually he overcame the urge and did not faint again. This event, Jung later recalled, "was when I learned what a neurosis is."
Jung had no plans to study psychiatry, because it was held in contempt in those days. But as he started studying his psychiatric textbook, he became very excited when he read that psychoses are personality diseases. Immediately he understood this was the field that interested him the most. It combined both biological and spiritual facts and this was what he was searching for.
In 1895, Jung studied medicine at the University of Basel. In 1900, he worked in the Burghölzli, a psychiatric hospital in Zurich, with Eugen Bleuler. His dissertation, published in 1903, was titled "On the Psychology and Pathology of So-Called Occult Phenomena." In 1906, he published Studies in Word Association and later sent a copy of this book to Sigmund Freud, after which a close friendship between these two men followed for some six years (see section on Relationship with Freud). In 1912 Jung published Wandlungen und Symbole der Libido (known in English as Psychology of the Unconscious) resulting in a theoretical divergence between him and Freud and consequently a break in their friendship, both stating that the other was unable to admit he could possibly be wrong. After this falling-out, Jung went through a pivotal and difficult psychological transformation, which was exacerbated by news of the First World War. Henri Ellenberger called Jung's experience a "creative illness" and compared it to Freud's period of what he called neurasthenia and hysteria.
During World War I Jung was drafted as an army doctor and soon made commandant of an internment camp for British officers and soldiers. (Swiss neutrality obliged the Swiss to intern personnel from either side of the conflict who crossed their frontier to evade capture.) Jung worked to improve the conditions for these soldiers stranded in neutral territory; he encouraged them to attend university courses.
Later life
In 1903, Jung married
Emma Rauschenbach, who came from a wealthy family in Switzerland. They had five children: Agathe, Gret, Franz, Marianne, and Helene. The marriage lasted until Emma's death in 1955, but he had more-or-less open relationships with other women. The most well-known women with whom Jung is believed to have had extramarital relationships were patient and friend
Sabina Spielrein and
Toni Wolff.
Jung continued to publish books until the end of his life, including Flying Saucers: A Modern Myth of Things Seen in the Skies, which analyzed the archetypal meaning and possible psychological significance of the reported observations of UFOs. He also enjoyed a friendship with an English Roman Catholic priest, Father Victor White, who corresponded with Jung after he had published his controversial Answer to Job.
Jung's work on himself and his patients convinced him that life has a spiritual purpose beyond material goals. Our main task, he believed, is to discover and fulfill our deep innate potential, much as the acorn contains the potential to become the oak, or the caterpillar to become the butterfly. Based on his study of Christianity, Hinduism, Buddhism, Gnosticism, Taoism, and other traditions, Jung perceived that this journey of transformation, which he called individuation, is at the mystical heart of all religions. It is a journey to meet the self and at the same time to meet the Divine. Unlike Sigmund Freud, Jung thought spiritual experience was essential to our well-being.
In 1944 Jung published Psychology and Alchemy, where he analyzed the alchemical symbols and showed a direct relationship to the psychoanalytical process. He argued that the alchemical process was the transformation of the impure soul (lead) to perfected soul (gold), and a metaphor for the individuation process.
Relationship with Freud
Jung was thirty when he sent his
Studies in Word Association to
Sigmund Freud in Vienna in 1906. The two men met for the first time the following year, and Jung recalled the discussion between himself and Freud as interminable. They talked, he remembered, for thirteen hours, virtually without stopping'. Six months later, the then 50-year-old Freud sent a collection of his latest published essays to Jung in
Zurich, which marked the beginning of an intense correspondence and collaboration that lasted six years and ended in May 1910. At this time Jung resigned as the chairman of the
International Psychoanalytical Association, where he had been elected with Freud's support.
Today Jung's and Freud's theories have diverged. Nevertheless, they influenced each other during the intellectually formative years of Jung's life. As Freud was already fifty years old at their meeting, he was well beyond the formative years. In 1906 psychology as a science was still in its early stages. Jung, who had become interested in psychiatry as a student by reading Psychopathia Sexualis by Richard von Krafft-Ebing, professor in Vienna, now worked as a doctor under the psychiatrist Eugen Bleuler in 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. Burghölzli was a renowned psychiatric clinic in Zurich at which Jung was a young doctor whose research had already given him international recognition.
In 1908, Jung became an editor of the newly founded Yearbook for Psychoanalytical and Psychopathological Research. The following year, Jung traveled with Freud and Sándor 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 (Psychology of the Unconscious), tensions grew between Freud and Jung, mostly due 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 Zurich, an incident Jung referred to as "the Kreuzlingen gesture." Shortly thereafter, Jung again traveled to the United States and gave the Fordham lectures, which were published as The Theory of Psychoanalysis. While they contain some remarks on 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.
. Front row: Sigmund Freud, G. Stanley Hall, Jung; back row: Abraham A. Brill, Ernest Jones, Sándor Ferenczi.]]
In November 1912, Jung and Freud met in Munich for a meeting among prominent colleagues to discuss psychoanalytical journals. 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 extraverted 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 agreed with Freud's model of the unconscious, what Jung called the "personal unconscious", but he also proposed the existence of a second, far deeper form of the unconscious underlying the personal one. This was the collective unconscious, where the archetypes themselves resided, represented in mythology by a lake or other body of water, and in some cases a jug or other container. Freud had actually mentioned a collective level of psychic functioning but saw it primarily as an appendix to the rest of the psyche.
Travels
Jung's first trip outside of Europe was the 1909 conference at
Clark University. The event was planned by psychologist
G. Stanley Hall and included twenty-seven distinguished psychiatrists, neurologists and psychologists. It represented a watershed in the acceptance of psychoanalysis in North America. This forged welcome links between Jung and influential Americans. Jung returned to the United States the next year for a brief visit, and again for a six-week lecture series at
Fordham University in 1912. He made a more extensive trip westward in the winter of 1924–5, financed and organized by Fowler McCormick and George Porter. Of particular value to Jung was a visit with chieftain Mountain Lake at the
Taos Pueblo in New Mexico.
Jung spoke at meetings of the Psycho-Medical Society in London in 1913 and 1914. His travels were soon interrupted by the war, but his ideas continued to receive attention in England primarily through the efforts of Constance Long. She translated and published the first English volume of his collected writings and arranged for him to give a seminar in Cornwall in 1920. Another seminar was held in 1923, this one organized by Helton Godwin Baynes (known as Peter), and another in 1925.
Jung made another trip to America in 1936, giving lectures in New York and New England for his growing group of American followers. He returned in 1937 to deliver the Terry Lectures, Psychology and Religion, at Yale University. In December 1937, Jung left Zurich again for an extensive tour of India with Fowler McCormick. In India, he felt himself "under the direct influence of a foreign culture" for the first time. In Africa, his conversations had been strictly limited by the language barrier, but in India he was able to converse extensively. Hindu philosophy became an important element in his understanding of the role of symbolism and the life of the unconscious. Unfortunately, Jung became seriously ill on this trip and endured two weeks of delirium in a Calcutta hospital. After 1938, his travels were confined to Europe.
Political views
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Jung stressed the importance of individual rights in a person's relation to the state and society. He saw that the state was treated as "a quasi-animate personality from whom everything is expected" but that this personality was "only camouflage for those individuals who know how to manipulate it", and referred to the state as a form of slavery. He also thought that the state "swallowed up [people's] religious forces", and therefore that the state had "taken the place of God"—making it comparable to a religion in which "state slavery is a form of worship". From Jung's perspective, this replacement of God with the state in a mass society led to the dislocation of the religious drive and resulted in the same fanaticism of the church-states of the Dark Ages—wherein the more the state is 'worshiped', the more freedom and morality are suppressed; this ultimately leaves the individual psychically undeveloped with extreme feelings of marginalization.
Works
Jung was a prolific writer. His collected works fill 19 volumes. Many of his works were not translated into English until after his death. His best known works are
Psychology of the Unconscious (1912) and
Psychological Types (1921).
Red Book
In 1913 at the age of thirty-eight, Jung experienced a horrible "confrontation with the unconscious". He saw visions and heard voices. He worried at times that he was "menaced by a psychosis" or was "doing a schizophrenia." He decided that it was valuable experience, and in private, he induced hallucinations, or, in his words, "active imaginations." He recorded everything he felt in small journals. Jung began to transcribe his notes into a large, red leather-bound book, on which he worked intermittently for sixteen years.
Jung left no posthumous instructions about the final disposition of what he called the "Red Book". His family eventually moved it into a bank vault in 1984. Sonu Shamdasani, a historian from London, for three years tried to persuade Jung's heirs to have it published, to which they declined every hint of inquiry. As of mid-September 2009, fewer than two dozen people had seen it. But Ulrich Hoerni, Jung's grandson who manages the Jung archives, decided to publish it. To raise the additional funds needed, the Philemon Foundation was founded. According to them, "During the period in which he worked on this book Jung developed his principal theories of archetypes, collective unconscious, and the process of individuation." Two-thirds of the pages bear Jung's illuminations of the text.
There are writings showing that Jung's sympathies were against, rather than for, Nazism. In his 1936 essay Wotan, Jung described Germany as "infected" by "one man who is obviously 'possessed'...", and as "rolling towards perdition", and wrote "...what a so-called Führer does with a mass movement can plainly be seen if we turn our eyes to the north or south of our country." The essay does, however, speak in more positive terms of Jakob Wilhelm Hauer and his German Faith Movement which was loyal to Hitler. In April 1939, the Bishop of Southwark asked Jung if he had any specific views on what was likely to be the next step in religious development. Jung's reply was:
He would later describe the Führer thus: "Hitler seemed like the 'double' of a real person, as if Hitler the man might be hiding inside like an appendix, and deliberately so concealed in order not to disturb the mechanism ... You know you could never talk to this man; because there is nobody there ... It is not an individual; it is an entire nation." In 1943, Jung aided the United States Office of Strategic Services by analyzing the psychology of Nazi leaders.
In an interview with Carol Baumann in 1948, Jung denied rumors regarding any sympathy for the Nazi movement, saying:
A full response from Jung discounting the rumors can be found in C.G Jung Speaking, Interviews and Encounters, Princeton University Press, 1977.
Jung and professional organizations in Germany, 1933 to 1939
In 1933, after the Nazis gained power in Germany, Jung took part in restructuring of the
General Medical Society for Psychotherapy (
Allgemeine Ärztliche Gesellschaft für Psychotherapie), a German-based professional body with an international membership. The society was reorganized into two distinct bodies:
# A strictly German body, the
Deutsche Allgemeine Ärztliche Gesellschaft für Psychotherapie, led by
Matthias Heinrich Göring, an
Adlerian psychotherapist and a cousin of the prominent Nazi
Hermann Göring;
# International General Medical Society for Psychotherapy, led by Jung. The German body was to be affiliated to the international society, as were new national societies being set up in Switzerland and elsewhere.
, Switzerland]]
The International Society's constitution permitted individual doctors to join it directly, rather than through one of the national affiliated societies, a provision to which Jung drew attention in a circular in 1934. This implied that German Jewish doctors could maintain their professional status as individual members of the international body, even though they were excluded from the German affiliate, as well as from other German medical societies operating under the Nazis.
As leader of the international body, Jung assumed overall responsibility for its publication, the Zentralblatt für Psychotherapie. In 1933, this journal published a statement endorsing Nazi positions and Hitler's book Mein Kampf. In 1934, Jung wrote in a Swiss publication, the Neue Zürcher Zeitung, that he experienced "great surprise and disappointment" when the Zentralblatt associated his name with the pro-Nazi statement.
Jung went on to say "the main point is to get a young and insecure science into a place of safety during an earthquake". He did not end his relationship with the Zentralblatt at this time, but he did arrange the appointment of a new managing editor, Carl Alfred Meier of Switzerland. For the next few years, the Zentralblatt under Jung and Meier maintained a position distinct from that of the Nazis, in that it continued to acknowledge contributions of Jewish doctors to psychotherapy.
In the face of energetic German attempts to Nazify the international body, Jung resigned from its presidency in 1939,
The Myers-Briggs Type Indicator (MBTI) and Socionics were both inspired by Jung's psychological types theory.
Spirituality as a cure for alcoholism
Jung recommended spirituality as a cure for alcoholism and he is considered to have had an indirect role in establishing
Alcoholics Anonymous. Jung once treated an American patient (
Rowland Hazard III), 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 Re-Armament movement known as the Oxford Group. He also told other alcoholics what Jung had told him about the importance of a spiritual experience. One of the alcoholics he brought into the Oxford Group was Ebby Thacher, a long-time friend and drinking buddy of Bill Wilson, later co-founder of Alcoholics Anonymous (AA). Thacher told Wilson about the Oxford Group, and through them Wilson became aware of Hazard's experience with Jung. The influence of Jung thus indirectly found its way into the formation of Alcoholics Anonymous, the original twelve-step program, and from there into the whole twelve-step recovery movement, although AA as a whole is not Jungian and Jung had no role in the formation of that approach or the twelve steps.
The above claims are documented in the letters of Jung and Bill W., excerpts of which can be found in Pass It On, published by Alcoholics Anonymous. Although the detail of this story is disputed by some historians, Jung himself discussed an Oxford Group member, who may have been the same person, in talks given around 1940. The remarks were distributed privately in transcript form, from shorthand taken by an attender (Jung reportedly approved the transcript), and later recorded in Volume 18 of his Collected Works, The Symbolic Life ("For instance, when a member of the Oxford Group comes to me in order to get treatment, I say, 'You are in the Oxford Group; so long as you are there, you settle your affair with the Oxford Group. I can't do it better than Jesus.'" Jung goes on to state that he has seen similar cures among Roman Catholics).
Art therapy
Jung proposed that Art can be used to alleviate or contain feelings of trauma, fear, or anxiety and also to repair, restore and heal. The accuracy of van der Post's claims about the closeness of his relationship to Jung have been questioned.
Hermann Hesse, author of works such as
Siddhartha and
Der Steppenwolf, was treated by Dr. Joseph Lang, a student of Jung. This began for Hesse a long preoccupation with
psychoanalysis, through which he came to know Jung personally.
Joyce's
A Portrait of the Artist as a Young Man can be read as an ironic parody of Jung's "four stages of eroticism".
Jung appears as a character in the novel
Possessing the Secret of Joy by
Alice Walker. He appears as the therapist of Tashi, the novel's
protagonist. He is usually called "Mzee" but is identified by Alice Walker in the afterword.
Art
,
Liverpool, a half-body on a plinth captioned "Liverpool is the pool of life"]]
The
visionary Swiss
painter Peter Birkhäuser was treated by a student of Jung,
Marie-Louise von Franz, and corresponded with Jung regarding the translation of dream symbolism into works of art.
American
Abstract Expressionist Jackson Pollock underwent Jungian psychotherapy in 1939 with Dr. Joseph Henderson. His therapist made the decision to engage him through his art, and had Pollock make drawings, which led to the appearance of many Jungian concepts in his paintings.
Contrary to some sources, Jung did not visit
Liverpool but recorded a dream in which he had, and of which he wrote "Liverpool is the pool of life, it makes to live." As a result a statue of Jung was erected in
Mathew Street in 1987 but, being made of
plaster, was vandalised and replaced by a more durable version in 1993.
In 1984, an edition of the BBC documentary
was about Jung.
Music
Jung appears on the cover of The
Beatles' album
Sgt. Pepper's Lonely Hearts Club Band on the top row, between
W.C. Fields and
Edgar Allan Poe.
Peter Gabriel's song
"Rhythm of the Heat" (
Security, 1982), tells about Jung's visit to Africa, during which he joined a group of tribal drummers and dancers and became overwhelmed by the fear of losing control of himself. At the time Jung was exploring the concept of the
collective unconscious and was afraid he would come under control of the music. Gabriel learned about Jung's journey to Africa from the essay
Symbols and the Interpretation of Dreams (ISBN 0-691-09968-5). In the song Gabriel tries to capture the powerful feelings the African tribal music evoked in Jung by means of intense use of tribal drumbeats. The original song title was
Jung in Africa.
On the cover of
The Police's final album,
Synchronicity, which was named after Carl Jung's theory, Sting is seen reading a book called
Synchronicity by Carl Jung.
In
MGMT's single
Metanoia (song), Jung is pictured on the front cover dressed as a referee.
See also
;Topics
Active imagination
Analytical psychology
Anima and animus
Archetypal literary criticism
Archetypal pedagogy
Archetypal psychology
Bollingen Tower
Collective unconscious
Dream interpretation
Jungian archetypes
Jungian interpretation of religion
Jungian Type Index
Jung Type Indicator
Keirsey Temperament Sorter
Logos
Logotherapy
Myers-Briggs Type Indicator
Neo-Freudian
Personality test
Psychodynamics
;People
Alfred Adler
Jean Shinoda Bolen
Martin Buber – see the Buber-Jung disputations
Joseph Campbell – popularizer of Jungian ideas
Clarissa Pinkola Estés
Erich Neumann – developer of matriarchal mythological adaptations of Jungian thought
Joel Ryce-Menuhin - proponent of sandplay therapy
Herbert Silberer
D. T. Suzuki – see An Introduction to Zen Buddhism, for which C.G. Jung wrote a preface
Marie Louise von Franz – Founder of the C. G. Jung Institute in Zurich
Richard Wilhelm – Translator of the I Ching
Bill W. (Bill Wilson) founder of Alcoholics Anonymous
;Organizations
International Association of Analytical Psychologists
International Association for Jungian Studies
Philemon Foundation
OPUS Archives and Research Center
Notes and references
Further reading
Carl Gustav Jung, Analytical Psychology: Its Theory and Practice (The Tavistock Lectures), (Ark Paperbacks), 1990, ISBN 0-7448-0056-0
;Introductory texts
The Portable Jung, edited by Joseph Campbell (Viking Portable), ISBN 0-14-015070-6
Edward F Edinger, Ego and Archetype, (Shambhala Publications), 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
Anthony Stevens, Jung. A Very Short Introduction, Oxford University Press, Oxford, 1994, ISBN 0-19-285458-5
The Cambridge Companion to Jung, second edition, edited by Polly Young-Eisendrath and Terence Dawson, published in 2008 by Cambridge University Press.
;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.
Robert Aziz, The Syndetic Paradigm:The Untrodden Path Beyond Freud and Jung (2007), a refereed publication of The State University of New York Press. ISBN 978-0-7914-6982-8.
Robert Aziz, Foreword in Lance Storm, ed. Synchronicity: Multiple Perspectives on Meaningful Coincidence. Pari, Italy: Pari Publishing, 2008. ISBN 978-88-95604-02-2
Wallace Clift, Jung and Christianity: The Challenge of Reconciliation. New York: The Crossroad Publishing Company, 1982. ISBN 0-8245-0409-7
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)
Wolfgang Giegerich, The Soul's Logical Life, ISBN 3-631-38225-1. A critique and extension of Jungian Theory.
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.
;Academic texts
Andrew Samuels, The Political Psyche (Routledge), ISBN 0-415-08102-5.
Lucy Huskinson, Nietzsche and Jung: The Whole Self in the Union of Opposites (Routledge), ISBN 1583918337 Excellent analysis of the highly significant anticipation and influence of the philosophy of Nietzsche on Jung.
;Jung-Freud relationship
Kerr, John. A Most Dangerous Method : The Story of Jung, Freud, and Sabina Spielrein. Knopf 1993. ISBN 0-679-40412-0.
;Other people's recollections of Jung
van der Post, Laurens, "Jung and the story of our time", New York : Pantheon Books, 1975. ISBN 0-394-49207-2
Hannah, Barbara, "Jung, his life and work; a biographical memoir", New York: G. P. Putnam's Sons, 1976. SBN: 399-50383-8
;Critical scholarship on Jung by historians
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.
;Works in the public domain
The Association Method Full text article from 1916. Originally Published in the Collected Papers on Analytical Psychology.
On The Psychology & Pathology of So-Called Occult Phenomena Full text article from 1916. Originally Published in the Collected Papers on Analytical Psychology.
Category:1875 births
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Category:German-language philosophers
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Category:People from Thurgau
Category:Psychodynamics
Category:Psychologists of religion
Category:Psychology writers
Category:Swiss astrologers
Category:Swiss autobiographers
Category:Swiss Christians
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