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It represented a watershed in the acceptance of psychoanalysis in North America. This forged welcome links between Jung and influential Americans.

In Freud proposed Jung, "his adopted eldest son, his crown prince and successor," for the position of life-time President of the newly formed International Psychoanalytical Association.

However, after forceful objections from his Viennese colleagues, it was agreed Jung would be elected to serve a two-year term of office. While Jung worked on his Psychology of the Unconscious: a study of the transformations and symbolisms of the libido , tensions manifested between him and Freud because of various disagreements, including those concerning the nature of libido.

While he did think that libido was an important source for personal growth, unlike Freud, Jung did not believe that libido alone was responsible for the formation of the core personality.

In 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 University lectures, a six-week series, which were published later in the year as Psychology of the Unconscious subsequently republished as Symbols of Transformation.

While they contain some remarks on Jung's dissenting view on the libido, they represent largely a "psychoanalytical Jung" and not the theory of analytical psychology, for which he became famous in the following decades.

Nonetheless it was their publication which, Jung declared, "cost me my friendship with Freud". Another primary disagreement with Freud stemmed from their differing concepts of the unconscious.

According to Jung, Freud conceived the unconscious solely as a repository of repressed emotions and desires. In November , Jung and Freud met in Munich for a meeting among prominent colleagues to discuss psychoanalytical journals.

While Jung spoke, Freud suddenly fainted and Jung carried him to a couch. Jung and Freud personally met for the last time in September for the Fourth International Psychoanalytical Congress in Munich.

Jung gave a talk on psychological types, the introverted and extraverted type in analytical psychology. It was the publication of Jung's book Psychology of the Unconscious in that led to the break with Freud.

Letters they exchanged show Freud's refusal to consider Jung's ideas. This rejection caused what Jung described in his posthumous autobiography, Memories, Dreams, Reflections , as a "resounding censure".

Everyone he knew dropped away except for two of his colleagues. Jung described his book as "an attempt, only partially successful, to create a wider setting for medical psychology and to bring the whole of the psychic phenomena within its purview.

Jung spoke at meetings of the Psycho-Medical Society in London in and His travels were soon interrupted by the war, but his ideas continued to receive attention in England primarily through the efforts of Constance Long who translated and published the first English volume of his collected writings.

In , 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, a process of " active imagination ".

He recorded everything he experienced in small journals, known as the Black Books although, of the seven volumes, two have brown covers.

Jung left no posthumous instructions about the final disposition of what he called the Liber Novus or the Red Book.

Sonu Shamdasani , a historian of psychology from London, tried for three years to persuade Jung's resistant heirs to have it published.

Up to mid-September , fewer than two dozen people had ever seen it. Ulrich Hoerni, Jung's grandson who manages the Jung archives, decided to publish it when the necessary additional funds needed were raised through the Philemon Foundation.

In , two technicians for DigitalFusion, working with New York City publishers W. It was published on 7 October , in German with a "separate English translation along with Shamdasani's introduction and footnotes" at the back of the book.

According to Sara Corbett, reviewing the text for The New York Times , "The book is bombastic, baroque and like so much else about Carl Jung, a willful oddity, synched with an antediluvian and mystical reality.

The Rubin Museum of Art in New York City displayed the original Red Book journal, as well as some of Jung's original "Black Book" journals, from 7 October to 15 February Jung emerged from his period of isolation in the late nineteen-teens with the publication of several journal articles, followed in with Psychological Types , one of his most influential books.

There followed a decade of active publication, interspersed with overseas travels. Constance Long arranged for Jung to deliver a seminar in Cornwall in Another seminar was held in , this one organized by Helton Godwin Baynes known as "Peter" , and another in In , at the invitation of his close British friends and colleagues, H.

Baynes, E. Bennet and Hugh Crichton-Miller , Jung gave a series of lectures at the Tavistock Clinic in London, later published as part of the Collected Works.

In , Jung was awarded with an honorary degree by the University of Oxford. In , Jung accepted to become first Honorary President of the newly formed Society of Analytical Psychology in London, having previously approved its training programme devised by Michael Fordham.

During the period of Jung's collaboration with Freud , both visited the US in to lecture at Clark University, Worcester, Massachusetts [64] where both were awarded honorary degrees.

In Jung gave a series of lectures at Fordham University, New York which were published later in the year as Psychology of the Unconscious. Of particular value to Jung was a visit with Chief Mountain Lake of the Taos Pueblo near Taos, New Mexico.

He returned in to deliver the Terry Lectures at Yale University , later published as Psychology and Religion. In October , Jung embarked on his most ambitious expedition, the "Bugishu Psychological Expedition" to East Africa.

He was accompanied by his English friend, "Peter" Baynes and an American associate, George Beckwith. On the voyage to Africa, they became acquainted with an English woman named Ruth Bailey, who joined their safari a few weeks later.

The group traveled through Kenya and Uganda to the slopes of Mount Elgon , where Jung hoped to increase his understanding of "primitive psychology" through conversations with the culturally isolated residents of that area.

Later he concluded that the major insights he had gleaned had to do with himself and the European psychology in which he had been raised.

Jung defined this as an instinctive feeling of belonging to a particular group or family and is vital to the human experience and used this as an endogamous aspect of the libido and what lies amongst the family.

In December , 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, though he avoided a meeting with Ramana Maharshi.

He described Ramana as being absorbed in "the self". Jung became seriously ill on this trip and endured two weeks of delirium in a Calcutta hospital.

After , his travels were confined to Europe. Jung became a full professor of medical psychology at the University of Basel in , but resigned after a heart attack the next year to lead a more private life.

He became ill again in 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.

In , Jung wrote his last work, a contribution to Man and His Symbols entitled "Approaching the Unconscious" published posthumously in Among his principal distinctions are Honorary doctorates from:.

Jung's thought was formed by early family influences, which on the maternal side were a blend of interest in the occult and in solid reformed academic theology.

On his father's side were two important figures, his grandfather the physician and academic scientist, Karl Gustav Jung and the family's actual connection with Lotte Kestner, the niece of the German polymath , Johann Wolfgang Goethe' s "Löttchen".

Jung's interest in philosophy and spiritual subjects led many to view him as a mystic, although his preference was to be seen as a man of science.

The major concepts of analytical psychology as developed by Jung include: [97]. Archetype — a concept "borrowed" from anthropology to denote supposedly universal and recurring mental images or themes.

Jung's definitions of archetypes varied over time and have been the subject of debate as to their usefulness. Archetypal images — universal symbols that can mediate opposites in the psyche, often found in religious art, mythology and fairy tales across cultures.

Complex — the repressed organisation of images and experiences that governs perception and behaviour. Extraversion and introversion — personality traits of degrees of openness or reserve contributing to psychological type.

Persona - element of the personality that arises "for reasons of adaptation or personal convenience" - the "masks" one puts on in various situations.

Shadow — the repressed, therefore unknown, aspects of the personality including those often considered to be negative.

Ego - the center of the field of consciousness, the part of the psyche where our conscious sense of identity and existence resides.

Collective unconscious — aspects of unconsciousness experienced by all people in different cultures. Anima — the contrasexual aspect of a man's psyche, his inner personal feminine conceived both as a complex and an archetypal image.

Animus — the contrasexual aspect of a woman's psyche, her inner personal masculine conceived both as a complex and an archetypal image.

Self — the central overarching concept governing the individuation process, as symbolised by mandalas, the union of male and female, totality, unity.

Jung viewed it as the psyche's central archetype. Individuation — the process of fulfilment of each individual "which negates neither the conscious or unconscious position but does justice to them both".

Synchronicity — an acausal principle as a basis for the apparently random simultaneous occurrence of phenomena. Jung was one of the first people to define introversion and extraversion in a psychological context.

In Jung's Psychological Types , he theorizes that each person falls into one of two categories, the introvert and the extravert. These two psychological types Jung compares to ancient archetypes, Apollo and Dionysus.

The introvert is likened with Apollo, who shines light on understanding. The introvert is focused on the internal world of reflection, dreaming and vision.

Thoughtful and insightful, the introvert can sometimes be uninterested in joining the activities of others. The extravert is associated with Dionysus, interested in joining the activities of the world.

The extravert is focused on the outside world of objects, sensory perception and action. Energetic and lively, the extravert may lose their sense of self in the intoxication of Dionysian pursuits.

In his psychological theory — which is not necessarily linked to a particular theory of social structure — the persona appears as a consciously created personality or identity, fashioned out of part of the collective psyche through socialization , acculturation and experience.

The persona , he argues, is a mask for the "collective psyche", a mask that 'pretends' individuality, so that both self and others believe in that identity, even if it is really no more than a well-played role through which the collective psyche is expressed.

Jung regarded the "persona-mask" as a complicated system which mediates between individual consciousness and the social community: it is "a compromise between the individual and society as to what a man should appear to be".

Jung has become enormously influential in management theory; not just because managers and executives have to create an appropriate "management persona" a corporate mask and a persuasive identity, [] but also because they have to evaluate what sort of people the workers are, in order to manage them for example, using personality tests and peer reviews.

The shadow is the result of an individual's attempt to adapt to cultural norms and expectations. Without a well-developed shadow , an individual can become shallow and extremely preoccupied with the opinions of others - i.

Basically, the qualities an individual may hate in another, are actually also present in that individual, who wishes not to see them.

The shadow can appear in dreams or visions, often taking the form of a dark, wild, exotic figure.

Jung's work on himself and his patients convinced him that life has a spiritual purpose beyond material goals.

Based on his study of Christianity , Hinduism , Buddhism , Gnosticism , Taoism , and other traditions, Jung believed 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. In , Jung was asked by host John Freeman on the BBC interview program Face to Face whether he believed in God, to which Jung answered, "I do not need to believe.

I know. Jung's idea of religion as a practical road to individuation is still treated in modern textbooks on the psychology of religion , though his ideas have also been criticized.

Jung recommended spirituality as a cure for alcoholism, and he is considered to have had an indirect role in establishing Alcoholics Anonymous.

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 when all other options had failed. Hazard 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 movement known as the Oxford Group later known as Moral Re-Armament.

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.

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