The Collective Unconscious: A Great Old Sea of Knowledge

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Articles

  1. A Closer Look at Carl Jung’s Individuation Process: A Map for Psychic Wholeness
  2. Thomas E. Humphries IV
  3. the collective unconscious a great old sea of knowledge Manual

Closely related is the personal unconscious, which includes anything which is not currently conscious, but can be. The personal unconscious includes both memories that are easily brought to mind and those that have been suppressed for some reason. Jung adds the part of the psyche that makes his theory stand out from others: the collective unconscious. You could call it your "psychic inheritance. And yet we can never be directly conscious of it.

It influences all of our experiences and behaviours, most especially the emotional ones, but we only know about it indirectly, by looking at those influences. The experiences of love at first sight, of deja vu the feeling that you've been here before , the recognition of certain symbols and the meanings of certain myths, the creative experiences shared by artists and musicians throughout the world and history, the spiritual experiences of mystics of all religions, the near-death experience or the parallels in dreams, fantasies, mythologies, fairy tales, and literature. The ego Latin for "I" is who we are 'consciously.

The personal unconscious doesn't need to be perceived as mysterious or supernatural though it is hidden. The personal unconscious contains all the stuff that simply isn't conscious. It contains stuff that can be made conscious by simple act of will, stuff that requires some digging, as well as stuff that may never be recalled to consciousness ever again. It is made up of the things you've experienced every day of your life. I'm not sure if it is strictly true that nothing is ever really and truly lost, totally forgotten, but it seems that the psyche is very reluctant to let much go in the event that it might come in handy someday.

The psyche is a pack rat, the unconscious full of its stuff- sort of like a hard drive on a computer. The personal unconscious is also a dumping ground for things we aren't comfortable with and which we'd really rather not have in consciousness very often. Repressed memories are a hot issue at the moment, but even without total all out suppression of memory, we are adept at not thinking about things we'd rather not think about.

The collective unconscious is part of the psyche that does not owe its existence to personal experience. While the personal unconscious is made up essentially of contents which have at one time been conscious but which have disappeared from consciousness through having been forgotten or repressed, the contents of the collective unconscious have never been individually acquired, but owe their existence exclusively to heredity.

Whereas the personal unconscious consists for the most part of complexes, the content of the collective unconscious is made up essentially of archetypes. The contents of the collective unconsious are called archetypes or prototypes. The concept of the archetype indicates the existence of definite forms in the psyche which seem to be present always and everywhere.

In addition to our immediate consciousness, which is of a thoroughly personal nature there exists a second psychic system of a collective, universal, and impersonal nature which is identical in all individuals. This collective unconscious does not develop individually but is inherited. It consists of pre-existent forms, the archetypes, which can only become conscious secondarily.

The unconscious is really unconscious! We may get glimpses in our dreams or in myths and religions. Below is a diagram representation of Jung's theory:. Back to Top Put away textbooks. He would be better advised to abandon exact science, put away his scholars gown, bid farewell to his study, and wander with human heart throughout the world.

There in the horrors of prisons, lunatic asylums and hospitals, in drab suburban pubs, in brothels and gambling-hells, in the salons of the elegant, the Stock Exchanges, socialist meetings, churches, revivalist gatherings and ecstatic sects, through love and hate, through the experience of passion in every form in his own body, he would reap richer stores of knowledge than text-books a foot thick could give him, and he will know how to doctor the sick with a real knowledge of the human soul.

Making sense of the unconscious. Freud said that the goal of therapy was to make the unconscious conscious. Freud makes the unconscious sound very unpleasant: It is a cauldron of seething desires, a bottomless pit of perverse and incestuous cravings, a burial ground for frightening experiences which come back to haunt us. A younger colleague of his, Carl Jung, was to make this "inner space" his life's work. He went equipped with a background in Freudian theory and an inexhaustible knowledge of mythology, religion, and philosophy.

Jung was knowledgeable in the symbolism of complex mystical traditions such as Gnosticism, Alchemy, Kabala, and similar traditions in Hinduism and Buddhism. If anyone could make sense of the unconscious and its habit of revealing itself only in symbolic form, it would be Carl Jung.

He carefully recorded his dreams, fantasies, and visions and drew, painted, and sculpted them as well. The contents of the collective unconscious are called archetypes. An archetype is a model of behaviour. It is taught through story telling, myth, legend, religion.

An archetype a sort of prototype is an unlearned tendency in humans. The archetype has no form of its own, but acts as an "organizing principle" on the things we see or do. It works the way that instincts work in Freud's theory: At first the baby just wants something to eat, without knowing what it wants. Jung said there is no fixed number of archetypes which we could simply list and memorize.

They overlap and easily melt into each other as needed, and their logic is not the usual kind. Here are a few examples of archetypes:. The mother : We come into this world ready to want mother or a mother substitute.

What is COLLECTIVE UNCONSCIOUS? What does COLLECTIVE UNCONSCIOUS mean?

The mother archetype is our built-in ability to recognize a certain relationship a nurturing-one. We project the archetype usually onto our own mother and we tend to personify the archetype by turning it into a mythological "story-book" character symbolized as "earth mother", Eve and Mary in western traditions, and by less personal symbols such as the church, the nation, a forest, or the ocean.

The negative mothercomplex. The possibility for positive development of the woman with a negative mother complex is discussed.

A Closer Look at Carl Jung’s Individuation Process: A Map for Psychic Wholeness

Although as a pathological phenomenon this type of woman is an unpleasant and exacting partner in marriage, it is felt that with experience this woman may actually have the best chance to make her marriage a success during the second half of her life. First she must give up fighting her mother in the personal sense; but she will always remain hostile to the feminine qualities of darkness and ambiguity, and will choose clarity and reason. Her cool judgment and objectivity can give this type of woman understanding of the individuality of her husband that goes beyond the erotic; she may become the friend, sister and competent advisor of her husband.

All this can only be achieved if the complex is faced and lived out to its fullest. When this type of woman attains greater consciousness of herself, her rare combination of womanliness and masculine understanding is beneficial in the work environment as well as in intimate personal relationships. A man may project a positive mother complex on a woman with masculine qualities because she is easier to understand than one with another type of mother complex.

Understanding this type of woman, moreover, is not seen as frightening to a man, rather it is conducive to confidence, a quality often absent in the relationship between men and women. General observations on the mother complex and examples taken from mythology and history are used to support the concept of an unconscious origin for the mother archetype.

The experience of the mother archetype is described as beginning in the state of unconscious identity in which the child first encounters the actual mother. Gradually, as the ego is differentiated from the mother, mysterious qualities originally attached to her are transferred to a female figure close to her, such as a grandmother; finally, as consciousness becomes clearer, the archetype recedes into the unconscious, assuming mythological proportions. Once the mother archetype is projected upon myth or fairytale, its opposite aspects may split apart, creating a good and an evil goddess, for example.

It is noted that the mythological projection of the mother archetype, the Great Mother, often appears with her male counterpart, creating the archetype of paired opposites which is the symbol of psychic individuation. The dogma of the Assumption is proposed as a modern effort to compensate the dominance of rational and material science with its archetypal opposite, creating thereby a balanced world.

It is suggested that this type of symbolic compensation and unity constitutes the only way man is able to organize and understand his role in the world. Forms of rebirth. Five different forms of rebirth are defined and described. Metempsychosis, or transmigration of souls, is described as life extended in time by passing through different bodily existences, an eternal life interrupted by different reincarnations.

This concept does not require a continuity of personality, even in Buddhism where it is of particular importance, but only continuity of karma. In reincarnation, human personality is regarded as continuous; previous existences are at least potentially available to awareness, since the same ego is presumed to exist throughout the various lives.

These lives are generally thought to be exclusively human. The third form of rebirth, resurrection, is defined as a reestablishment of human existence after death, with the implication of some change or transformation of the being. A different place or body may be involved in transformation; the change of body can be either in the carnal or the nonmaterial sense.

Rebirth in its fourth form renovatio is described as rebirth within the span of individual life; this rebirth may either consist of some healing or strengthening of a part of the physical or psychological being without essential change of the whole, or of a profound basic change in the essential nature of the individual, called transmutation. Examples are offered such as the assumption of the body of the Mother of God into heaven after her death. The fifth form of rebirth is seen as an indirect one in which the individual witnesses or takes part in some rite of transformation and thereby shares a divine grace.

It is exemplified by the witnessing of transubstantiation in the Mass, or the confession of the initiate in the Eleusinian mysteries. The psychology of rebirth. Experience of the transcedence of life. Experiences induced by ritual. The psychic importance of the concept of rebirth and two main types of transformation experiences are discussed.

It is felt that the rebirth concept can only be understood by examining history, since rebirth itself is a purely psychic reality transmitted only indirectly through personal statements. The affirmation of the concept of rebirth among many different peoples is taken as support for its archetypal quality. It is contended that psychology must deal with psychic events underlying the affirmations of rebirth, especially regarding the two main groups of transformation experiences: that of the transcendence of life, and that of individual transformation.

The experience of the transcendence of life can be induced by ritual, in which the initiate takes part in some sacred rite revealing to him the continuity of life. The transformation does not take place within the initiate, but outside him, although he may become involved in the transformation.

The experience of the Christian Mass is described as an example of this type of experience in which life, is transcended in a moment of eternity. Immediate experiences. In addition to transcendence experienced through ritual, a second transcendence of life is described as a spontaneous, ectastic or visionary experience of mystery without the aid of ritual. It is cautioned that these are more esthetic forms of experience, like dreams which have no lasting effect on the dreamer, and that they must be distinguished from those visions which involve permanent change in the individual.

Subjective transformation. Diminution of personality. The diminution of personality as the result of a personality transformation is described as different from the changes produced by a mystical experience. It is noted that transformations of personality are already familiar to psychology, and appear in psychopathology. The experience of civilized man is seen as similar to that of primitive man, but felt more as a lessening of conscious tonus; the consequent listlessness and loss of will advance to the point of distintegration, in which individual parts of personality escape from conscious control, as in the case of hysterical phenomena.

This diminution of personality abaissement du niveau mental is described as resulting from physical or mental fatigue, physical illness, violent emotions, or shock, and leading to a narrowing of mental horizons and possibly to the development of a negative cast which falsifies the original personality.

Enlargement of personality. The transformation resulting in an enlargement of personality is described as the accretion of new experiences from without coupled with the response of some inner element to these experiences. New experiences cannot be assimilated unless the inner amplitude is equal to the incoming material; therefore, without psychic depth, an individual lacks the capacity to relate to the magnitude of experience, and a difficult task may destroy rather than benefit him.

It is noted that the enlargement of personality can occur in smaller ways, as may be illustrated by the case histories of neurotic patients. Change of internal structure. Changes of personality are detailed that involve structural alterations in personality rather than enlargement or diminution. The phenomenon of possession, in which some idea, content or part of personality gains mastery of the individual, is characterized as one of the most important forms of change in structure.

Possession is described as identity of the ego personality with a complex, with no strict differentiation made between possession and paranoia. Identification with a group. A form of transformation experience is described which occurs when an individual identifies with a group of people who have a collective experience of transformation. This type of experience is distinguished from participation in a transformation rite, which does not necessarily depend upon, or give rise to, a group identity. Transformation as a group experience is described as taking place on a lower level of consciousness than transformation as an individual, because the total psyche emerging from a group is more like the animal psyche than the human.

Although the group experience is easier to achieve, it does not cause a permanent change once the individual is removed from the group. Events in prewar Germany are cited as typifying the results of inevitable psychological regression which takes place in a group when ritual is not introduced to counteract unconscious instinctuality. Although this evaluation of mass psychology is conceded to be essentialiv negative, it is pointed out that the mass can also have positive effects by fostering courage and dignity; however, these gifts are considered to become dangerous if they are taken for granted and stifle personal efforts to achieve them.

Identification with a cult-hero. Identification with some god or hero who is transformed in a sacred ritual is discussed as an important form of personality transformation. The Metamorphosis of Apuleius, the Osiris cult of Egypt, and the Christian tradition are detailed as examples of this phenomenon.

The latter is considered to represent a culmination of this transformation in the idea that everyone has an immortal soul and shares in the godhead; further development of this idea is seen to lead to the concept of Christ in each individual. Two forms of this indirect transformation process are described as dromenon, characteristics of the ritual of the Catholic Church, and the gospel, the Protestant preaching of the Word. Magical procedures. Technical transformation. Two further forms of personality transformation beyond identification with a cult hero are suggested.

Magical transformation techniques of primitive societies usually involve some physical procedure such as pulling a sick person through hole in the wall or through a leather cow, or a renaming, to give the individual another soul. Nonmagical techniques designed to produce psychic changes are exemplified by the practice of yoga. A fairy tale illustrates how spontaneous transformations are replaced by formalized techniques designed to reproduce the original transformation by imitating the procedure. IL Subjective transformation. Natural transformation individuation.

In addition to technical processes of personality transformation, a natural individuation process is described as involving a spontaneous maturing of the personality. Natural transformation is evidenced in dreams symbolizing rebirth and in the intercourse between consciousness and some inner voice; this latter phenomenon, commonly described as talking to oneself, is seen as meditation in the alchemical sense.

The inner voice is generally regarded as nonsense or as the voice of God; its real nature considered to be an unconscious counterpart to the ego. It is felt that if this psychic partner is recognized by the ego consciousness, the conflict between the two can have a positive effect. In alchemy, in ancient cults and in religion this inner presence is found personified as an external being such as Mercurius or Christ.

A typical set of symbols illustrating the process of transformation. An example of the symbolism of transformation is found in the Khidr myth of Islamic mysticism which appears in the Eighteenth Sura of the Koran. The cave which appears in this text is seen as a symbol of the unconscious; the entry into the cave is the beginning of a process of psychic transformation which may result in a substantial personality change. Moral observations which follow the legend are considered as counsel to those who will not achieve transformation and who must substitute adherence to the law for true rebirth.

The enusing story of Moses and his servant amplifies and explains the first tale; the catch and subsequent loss of the fish by Moses symbolizes an incomplete contact with the nourishing influenc I the unconscious. The appearance of Khidr in the legend is elt to represent the greater self which can guide the ego nsciousness Moses toward increased wisdom.

An ab t transition follows, and a story is told by Moses concerning Khidr and his friend Dhulguarnein, although it is in fact Moses who is interacting with Khidr; this substitution is interpreted in terms of a retreat from the psychic danger of a direct confrontation of the ego consciousness with the self. An allusion to the rebuilding of walls is seen as a symbol of the protection of the self and of the individuation process. A brief history of psychological philosophy is given to explain the long obscurity in regard to the unconscious as the essential nature of the psyche.

In dream analysis, the existence of typical mythologems among individuals leads to the conclusion that myth forming structural elements must be present in the unconscious psyche. The child archetype is cited as an example of such a primordial image, called archetype, which may be found in myths, fairytales and psychotic fantasies as well as in dreams. Due to the undeveloped nature of primitive man, the unconscious and its archetypes are seen to intrude spontaneously into his conscious mind; thus primitive man does not invent myth but only experience it.

In modem man, products of the unconscious may be divided into two categories: fantasies of a personal nature which can be traced to repression by the individual; and fantasies of an impersonal nature, not individually acquired, which correspond to inherited collective elements of the human psyche. This second category is given the name collective unconscious. It is explained that unconscious material can enter the consciousness during a state of reduced conscious intensity such as in dream, when the control of the unconscious by the conscious mind ceases.

Archetypes are described as living psychic forces which can promote human growth and which, when neglected, may cause neurotic or even psychotic disorders. The archetype of the child god appears to be widespread: examples from myth and legend, such the Christ child, the alchemical child motif, and the figure of the dwarf or elf are cited.

The most significant manifestation of the child motif in psychotherapy is described as ocurring in the maturation process of personality induced by analysis of the unconscious or the individuation process. Here preconscious processes gradually pass into the conscious mind through dreams or through the active imagination. The archetype as a link with the past. The difficulty of completely explaining the meaning of an archetype, a psychic organ within every man, is acknowledged, with the warning that a poor explanation of it may result in injury to that psychic organ.

It is felt that the explanation of the archetype should be such that an adequate and meaningful connection between the conscious mind and the archetypes is assured, and that the functional significance of the archetype remains unimpaired. The preoccupation of the primitive mentality with magic, cited as evidence for the importance of the connection to primitive psychic contents, is seen as the basis of modern religion. The child archetype is defined as a representation of the preconscious childhood aspect of the collective psyche. The function of the archetype. The function of the child archetype in regard to modern man is outlined.

The purpose of the child archetype is seen as the compensation or correction of the inevitable onesidedness and extravagance of the conscious mind, the natural result of conscious concentration on a few contents to the exclusion of all others. Symptoms of compensation, such as backwardness and regressive behavior, are evaluated negatively by modem man, whereas primitive man sees them as natural, in keeping with law and tradition.

Dissociation of consciousness is seen to facilitate a separation of one part of the psyche from the rest, resulting in the falsification of the personality through the force of the separated part. Thus if the childhood state of the collective psyche is suppressed, the unconscious may inhibit or even overwhelm the conscious function. The futurity of the archetype. Since the child is essentially a potential being, the child motif in the psychology of the individual signifies generally the anticipation of future, even though the motif appears to operate in a retrospective manner.

In the same manner, the child in the individual is seen to pave the way for a future change of personality.

The child as mediator of transformation is represented in numerous symbols, such as the circle or the quaternity; these symbols of wholeness are also identified with the self. The individuation process is concluded to exist in the child in a preconscious state, to be actualized in the adult psyche. Unity and plurality of the child motif. Child god and child hero. The child motif as an archetypal image is noted to manifest itself as unity or plurality.

When a number of children appear with no individual characteristics, a dissociation of the personality such as is found in schizophrenia is indicated; while the appearance of the child as a unity is felt to represent a potential synthesis of the personality. The appearance of the child may be in the form of a god or hero, with the miraculous birth and early adversities common to both.

The child god is seen as a symbol of the unintegrated unconscious; the child hero, combining human and supernatural qualities, is considered a symbol of the potential for individuation. The typical fates of the child figures are interpreted as symbols of psychic events which occur during the entelechy genesis of the self as the psyche struggles toward wholeness.

The special phenomenology of the child archetype. The abandonment of the child. Danger to and abandonment of the archetypal child figure are interpreted in psychological terms. Moments of psychic conflict from which there is no conscious means of escape are described as causing the unconscious to create a third presence of an irrational nature, which the conscious mind neither expects nor understands. One example of this unknown content is the symbolic emergence of the child figure. Since the child figure represents a moving towards psychic independence, the symbol of abandonment is a necessary precondition for the detachment of the child motif from its origins.

The symbol of the child anticipates a new higher state of consciousness which may remain only a mythological projection if it is not actually integrated in the being of the individual. It is noted that the moral conflict unique to modem man, like the physical conflict of primitive times, is still a life threatening situation affording no escape, as evidenced by the numerous child figures appearing as modem culture heroes.

The invincibility of the child.

Thomas E. Humphries IV

The psychological significance of the seemingly paradoxical invincibility of the child in myth is examined; although the child is often delivered into dangerous situations and is in continual danger of extinction, he possesses supernatural powers far beyond the human. Similarly, in situations of conflict within the conscious mind, the combatant forces are described as so overwhelming that the child as an isolated content bears no relation to the conscious elements present, and may easily return to unconsciousness; yet the child personifies the most vital urge to realize the self, and as such has great power.

The development of the power of the child is traced through ancient myth and alchemical symbolism; Hindu thought is noted to recognize the psychological necessity of detachment and confrontation with the unconscious to make the progress of consciousness possible. It is considered necessary for modem medicine to realize that the archetypes underlying these fantasies cannot be dismissed as unreal.

They arise from the depths of the psyche, having their ultimate source in the collective unconscious, identified by Kerenyi as the world itself. The hermaphroditism of the child. The hermaphroditic nature of the child archetype and the majority of cosmogonic gods is interpreted as a symbol of the creative union of opposites, a dynamic symbol directed toward a future goal.

The continuous renewal of this symbol from pagan mythology through Christian tradition is considered to support its identity as a universal primordial figure. In light of the recent development of psychology, the projection of the hermaphrodite figure is seen to symbolize the ideal psychic goal of self-realization through the unification of the psyche, which is in itself bisexual, consisting of a conscious, dominant gender and its unconscious opposite. Whatever the case, in , Jung, who was then 38, got lost in the soup of his own psyche.

He was haunted by troubling visions and heard inner voices. Had he been a psychiatric patient, Jung might well have been told he had a nervous disorder and encouraged to ignore the circus going on in his head. But as a psychiatrist, and one with a decidedly maverick streak, he tried instead to tear down the wall between his rational self and his psyche. For about six years, Jung worked to prevent his conscious mind from blocking out what his unconscious mind wanted to show him. Jung recorded it all.

First taking notes in a series of small, black journals, he then expounded upon and analyzed his fantasies, writing in a regal, prophetic tone in the big red-leather book. The book detailed an unabashedly psychedelic voyage through his own mind, a vaguely Homeric progression of encounters with strange people taking place in a curious, shifting dreamscape. Writing in German, he filled oversize pages with elaborate calligraphy and with richly hued, staggeringly detailed paintings. What he wrote did not belong to his previous canon of dispassionate, academic essays on psychiatry.

Nor was it a straightforward diary. It did not mention his wife, or his children, or his colleagues, nor for that matter did it use any psychiatric language at all. It was this last part — the idea that a person might move beneficially between the poles of the rational and irrational, the light and the dark, the conscious and the unconscious — that provided the germ for his later work and for what analytical psychology would become. The book tells the story of Jung trying to face down his own demons as they emerged from the shadows.

The results are humiliating, sometimes unsavory. In it, Jung travels the land of the dead, falls in love with a woman he later realizes is his sister, gets squeezed by a giant serpent and, in one terrifying moment, eats the liver of a little child. He worked on his red book — and he called it just that, the Red Book — on and off for about 16 years, long after his personal crisis had passed, but he never managed to finish it. He actively fretted over it, wondering whether to have it published and face ridicule from his scientifically oriented peers or to put it in a drawer and forget it.

Regarding the significance of what the book contained, however, Jung was unequivocal. When he died in , he left no specific instructions about what to do with it. Later, in , the family transferred it to the bank, where since then it has fulminated as both an asset and a liability.

Anytime someone did ask to see the Red Book, family members said, without hesitation and sometimes without decorum, no. The book was private, they asserted, an intensely personal work. The question was met with a vehemence that surprised him. He has a buoyant, irreverent wit and what feels like a fully intact sense of wonder. If you happen to have a conversation with him anytime before, say, 10 a. At his house in a leafy suburb of Philadelphia, Martin keeps five thick books filled with notations on and interpretations of all the dreams he had while studying to be an analyst 30 years ago in Zurich, under the tutelage of a Swiss analyst then in her 70s named Liliane Frey-Rohn.

Even as some of his peers in the Jungian world are cautious about regarding Carl Jung as a sage — a history of anti-Semitic remarks and his sometimes patriarchal views of women have caused some to distance themselves — Martin is unapologetically reverential. The first time I met him, at the train station in Ardmore, Pa. The room was cozy and cavelike, with a thick rug and walls painted a deep, handsome shade of blue. There was a Mission-style sofa and two upholstered chairs and an espresso machine in one corner.

Several mounted vintage posters of Zurich hung on the walls, along with framed photographs of Carl Jung, looking wise and white-haired, and Liliane Frey-Rohn, a round-faced woman smiling maternally from behind a pair of severe glasses. Martin tenderly lifted several first-edition books by Jung from a shelf, opening them so I could see how they had been inscribed to Frey-Rohn, who later bequeathed them to Martin. Martin pointed. In addition to practicing as an analyst, Martin is the director of the Philemon Foundation, which focuses on preparing the unpublished works of Carl Jung for publication, with the Red Book as its central project.

He has spent the last several years aggressively, sometimes evangelistically, raising money in the Jungian community to support his foundation. The relationship between the Jungs and the people who are inspired by Jung is, almost by necessity, a complex symbiosis. Will it disappoint? Will it inspire?

Basic explanation

How could it not? Shamdasani is He has thick black hair, a punctilious eye for detail and an understated, even somnolent, way of speaking. He is friendly but not particularly given to small talk. Both of these qualities make him, at times, awkward company among both Jungians and Jungs. One side works to extract; the other to protect. One pushes; one pulls.

Even against this backdrop, the Jungs, led by Ulrich Hoerni, the chief literary administrator, have distinguished themselves with their custodial vigor. Jung is portrayed. Shamdasani first approached the family with a proposal to edit and eventually publish the Red Book in , which turned out to be an opportune moment. While the attacks by Noll might have normally propelled the family to more vociferously guard the Red Book, Shamdasani showed up with the right bargaining chips — two partial typed draft manuscripts without illustrations of the Red Book he had dug up elsewhere. One was sitting on a bookshelf in a house in southern Switzerland, at the home of the elderly daughter of a woman who once worked as a transcriptionist and translator for Jung.

The fact that there were partial copies of the Red Book signified two things — one, that Jung had distributed it to at least a few friends, presumably soliciting feedback for publication; and two, that the book, so long considered private and inaccessible, was in fact findable. The specter of Richard Noll and anybody else who, they feared, might want to taint Jung by quoting selectively from the book loomed large.

He had lunches and coffees and delivered a lecture. Finally, after what were by all accounts tense deliberations inside the family, Shamdasani was given a small salary and a color copy of the original book and was granted permission to proceed in preparing it for publication, though he was bound by a strict confidentiality agreement. Having lived more or less alone with the book for almost a decade, Shamdasani — who is a lover of fine wine and the intricacies of jazz — these days has the slightly stunned aspect of someone who has only very recently found his way out of an enormous maze.

When I visited him this summer in the book-stuffed duplex overlooking the heath, he was just adding his 1,st footnote to the Red Book. View all New York Times newsletters. If anyone tells you that it is morbid or neurotic and you listen to them — then you will lose your soul — for in that book is your soul.

the collective unconscious a great old sea of knowledge Manual

Its church bells clang precisely; its trains glide in and out on a flawless schedule. There are crowded fondue restaurants and chocolatiers and rosy-cheeked natives breezily pedaling their bicycles over the stone bridges that span the Limmat River. In summer, white-sailed yachts puff around Lake Zurich; in winter, the Alps glitter on the horizon. Another few hundred analysts in training can be found studying at one of the two Jungian institutes in the area. More than once, I have been told that, in addition to being a fantastic tourist destination and a good place to hide money, Zurich is an excellent city for dreaming.

Jungians are accustomed to being in the minority pretty much everywhere they go, but here, inside a city of ,, they have found a certain quiet purchase. Zurich, for Jungians, is spiritually loaded.