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    Analytical Psychology: Notes of the Seminar Given in 1925
    Analytical Psychology: Notes of the Seminar Given in 1925
    Analytical Psychology: Notes of the Seminar Given in 1925
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    Analytical Psychology: Notes of the Seminar Given in 1925

    By C. G. Jung and William McGuire

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    For C. G. Jung, 1925 was a watershed year. He turned fifty, visited the Pueblo Indians of New Mexico and the tribesmen of East Africa, published his first book on the principles of analytical psychology meant for the lay public, and gave the first of his formal seminars in English. The seminar, conducted in weekly meetings during the spring and summer, began with a notably personal account of the development of his thinking from 1896 up to his break with Freud in 1912. It moved on to discussions of the basic tenets of analytical psychology--the collective unconscious, typology, the archetypes, and the anima/animus theory. In the elucidation of that theory, Jung analyzed in detail the symbolism in Rider Haggard's She and other novels. Besides these literary paradigms, he made use of case material, examples in the fine arts, and diagrams.

    LanguageEnglish
    PublisherPrinceton University Press
    Release dateJan 12, 2012
    ISBN9781400843077
    Analytical Psychology: Notes of the Seminar Given in 1925
    Author

    C. G. Jung

    C.G. Jung was one of the great figures of the 20th century. He radically changed not just the study of psychology (setting up the Jungian school of thought) but the very way in which insanity is treated and perceived in our society.

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    Analytical Psychology - C. G. Jung

    BOLLINGEN SERIES XCIX

    ANALYTICAL

    PSYCHOLOGY

    NOTES OF THE SEMINAR

    GIVEN IN 1925 BY

    C. G. JUNG

    EDITED BY WILLIAM McGUIRE

    COPYRIGHT © 1989 BY PRINCETON UNIVERSITY PRESS

    PUBLISHED BY PRINCETON UNIVERSITY PRESS

    41 WILLIAM ST., PRINCETON, NEW JERSEY

    ALL RIGHTS RESERVED

    THIS EDITION OF THE NOTES OF JUNG’S SEMINARS IS BEING PUBLISHED IN THE UNITED STATES OF AMERICA BY PRINCETON UNIVERSITY PRESS, AND IN ENGLAND BY ROUTLEDGE LTD. IN THE AMERICAN EDITION, THE VOLUMES OF SEMINAR NOTES CONSTITUTE NUMBER XCIX IN BOLLINGEN SERIES, SPONSORED BY BOLLINGEN FOUNDATION

    The text here edited is that of the original transcript prepared by Cary F. de Angulo and privately issued in multigraphed form by members of the class and copyright 1926 by Dr. C. G. Jung, Zurich

    LIBRARY OF CONGRESS CATALOGING-IN-PUBLICATION DATA

    JUNG, C. G. (CARL GUSTAV), 1875–1961.

    ANALYTICAL PSYCHOLOGY : NOTES OF THE SEMINAR GIVEN IN 1925 /

    BY C. G. JUNG ; EDITED BY WILLIAM MCGUIRE.

    P. CM.—(BOLLINGEN SERIES ; 99) INCLUDES INDEX.

    ISBN 0-691-09897-2

    ISBN 0-691-01918-5 (PBK.)

    1. PSYCHOANALYSIS. I. MCGUIRE, WILLIAM, 1917– . II. TITLE.

    III. SERIES

    BF 173.J666 1989   150.19'54—DC19   89-3533

    PRINCETON UNIVERSITY PRESS BOOKS ARE PRINTED ON ACID-FREE

    PAPER AND MEET THE GUIDELINES FOR PERMANENCE AND

    DURABILITY OF THE COMMITTEE ON PRODUCTION GUIDELINES

    FOR BOOK LONGEVITY OF THE COUNCIL ON LIBRARY RESOURCES

    FIRST PRINCETON/BOLLINGEN PAPERBACK PRINTING, 1991

    5   7   9   10   8   6   4

    PRINTED IN THE UNITED STATES OF AMERICA

    TABLE OF CONTENTS

    INTRODUCTION, by William McGuire

    ACKNOWLEDGMENTS

    MEMBERS OF THE SEMINAR

    LIST OF ABBREVIATIONS

    FOREWORD, by Cary F. de Angulo

    Lecture 1: 23 March 1925

    Lecture 2: 30 March 1925

    Lecture 3: 6 April 1925

    Lecture 4: 13 April 1925

    Lecture 5: 20 April 1925

    Lecture 6: 27 April 1925

    Lecture 7: 4 May 1925

    Lecture 8: 11 May 1925

    Lecture 9: 18 May 1925

    Lecture 10: 25 May 1925

    Lecture 11: 1 June 1925

    Lecture 12: 8 June 1925

    Lecture 13: 15 June 1925

    Lecture 14: 22 June 1925

    Lecture 15: 29 June 1925

    Lecture 16: 6 July 1925

    Appendix to Lecture 16

    She

    The Evil Vineyard

    L’Atlantide

    ADDENDA (Passages in Joan Corrie, A B C of Jung’s Psychology, 1927)

    INDEXES

    1. General Index

    2. Cases in Summary

    3. Dreams, Fantasies, and Visions

    4. Chronological Index of Jung’s Works Cited and Discussed

    THE COLLECTED WORKS OF C. G. JUNG

    INTRODUCTION

    This seminar, with its curiously synoptic title, was the first that Jung gave under relatively formal circumstances, and also the first that was recorded and multigraphed for the benefit of the growing body of his English-speaking students.¹ In 1925, Jung’s fiftieth year, there was an evident need for an up-to-date presentation of the theory and method of analytical psychology for the educated lay public, and particularly for the English-speaking public. Eight years had passed since Jung had published a little book (his phrase), Die Psychologie der unbewussten Prozesse.² described in its subtitle as an Ueberblick, an overview. A translation, The Psychology of the Unconscious Processes, was available only in the second edition of Collected Papers of Analytical Psychology (1917), a 520-page mélange of pre-Freudian, Freudian, and post-Freudian writings edited by the British psychiatrist Constance E. Long. That volume and the major long works Psychology of the Unconscious and Psychological Types constituted in 1925 the English-language reading list for the student of Jungian psychology. During April of that year, a month after Jung had begun the present seminar, he completed an extensively revised and improved popularization of the 1917 work, retitled Das Unbewusste im normalen und kranken Seelenleben (1926), which aimed to give a rough idea of its subject and to provoke thought, but not to enter into all the details. Perhaps the experience of reviewing and discussing his system for the seminar had provoked the revision. Jung’s 1926 overview reached its American and English public in 1928, translated by H. G. and C. F. Baynes as The Unconscious in the Normal and Pathological Mind, which together with another work of a synoptic character, The Relations between the Ego and the Unconscious,³ composed the Two Essays in Analytical Psychology. The Two Essays continued for many years to be regarded as the introduction of choice.

    On the opening day of this watershed year of 1925, Jung had been at the Grand Canyon of the Colorado River with a party of friends; a few days later he visited the Taos Pueblo, north of Santa Fe, New Mexico, and after that New Orleans, Chattanooga, and New York City.⁴ He celebrated his fiftieth birthday, on July 26th, in Swanage, on the south coast of England. On the last day of the year, he was at Lake Kioga, in Uganda, preparing to embark on the journey by paddlewheel steamer down the Nile.⁵ Throughout those venturesome travels, Jung’s companions were English and American: in the Southwest, George F. Porter and Fowler McCormick, both of Chicago, and the Spanish-born Jaime de Angulo; in Africa, the English analyst H. Godwin Baynes, George Beckwith, an American, and an Englishwoman, Ruth Bailey. All except Miss Bailey were analysands of Jung at one time or another.

    Of the twenty-seven recorded members of the 1925 seminar, thirteen were Americans, six were English, five (judging by our only evidence, their surnames) could be either, two were Swiss, one was German. Seven (all women) were Jungian analysts, of whom two were Swiss: Emma Jung, who had by this time begun to practice (her younger children were fourteen and eleven); and Tina Keller, who later moved to California with her husband Adolf Keller, a Protestant pastor early drawn to psychoanalysis—he attended the Weimar Congress in 1911. The Americans included the New York troika—M. Esther Harding, Eleanor Bertine, and Kristine Mann, all physicians. Harding, from Shropshire in the west of England, had qualified at the London School of Medicine for Women in 1914. Her colleague Constance Long introduced her to Psychology of the Unconscious, newly published in the Beatrice Hinkle translation. In the 1920s Harding began visiting Zurich for personal analysis with Jung and there encountered Mann and Bertine. Mann had left a career as an English professor to work for an M.D. at the Cornell University Medical College in New York, where Eleanor Bertine was a classmate. Both earned their degrees in 1913. In the 1920s they began analysis with Jung during trips to Switzerland, and in 1924 they decided to join Harding in an analytic practice in the States. The three women founded the Jungian community in New York City: the Analytical Psychology Club (and its incomparable library named for Kristine Mann), the C. G. Jung Institute, and the C. G. Jung Foundation.⁶

    The other American, Elida Evans, had not been part of the Jungian circle in New York, or so it would appear. In 1915 she had been in Zurich for analysis with Maria Moltzer, and in 1920 Jung introduced her book on child psychology. In those same years, as a lay analyst in New York, she had assisted Smith Ely Jelliffe, a psychoanalyst who had friendly relations with both Jung and Freud.⁷ The other analyst recorded in the seminar, Dr. Helen Shaw, is an obscure figure. An articulate member of the Dream Analysis seminar, she is said to have had professional ties with both England and Australia.⁸

    Another category embraces those seminarians who were, in some degree, literary. The American writer Charles Roberts Aldrich, if we may judge by his comments in the seminar, was an intellectual of more than usual sophistication. He helped Jung revise the English text of the lectures on psychology and education he delivered in London during the spring of 1924. When Aldrich left Zurich to return home to California, he gave Jung his dog, Joggi, who was Jung’s familiar for years afterward and had his place in the consulting room.⁹ In 1931, Aldrich published in C. K. Ogden’s International Library of Psychology, Philosophy, and Scientific Method a learned book, The Primitive Mind and Modern Civilization, which had an introduction by the anthropologist Bronislaw Malinowski, a foreword by Jung,¹⁰ and a dedication to the memory of George F. Porter, who had been with Jung in New Mexico and died a suicide in 1927. Aldrich’s career also ended with his sudden death, in 1933, which he had predicted to the day though in perfect health.¹¹ Another American, the poet Leonard Bacon, had come to Zurich in 1925 for analysis with Jung, who invited him to join the seminar.¹² That year’s experiences were reflected in a volume of poems, Animula Vagula (1926). Bacon’s subsequent career as a poet, critic, and translator was distinguished; he was awarded the Pulitzer Prize for poetry in 1940.

    Still another literary American, Elizabeth Shepley Sergeant, may have been one of Jung’s first, or even the first, analysand from the United States. In her twenties, while traveling in Europe with an aunt, Sergeant suffered some form of nervous disorder and was treated at a sanitarium in Zurich during the winter of 1904–1905. According to family lore, it may have been then that she was first analyzed by Jung.¹³ At that time, though Jung had not met Freud, he had begun using the Freudian method, sometimes combined with the association test, at the Burghölzli Hospital—as he had done in the case of Sabina Spielrein.¹⁴ Sergeant became a well-known newspaper-woman; she was a correspondent for The New Republic during the First World War and was wounded while visiting a battlefield near Rheims. While hospitalized in Paris for six months, she was visited by such friends as Walter Lippmann, Simon Flexner, and William C. Bullitt.¹⁵ During her long career as both journalist and literary critic, her subjects included Robert Frost, Willa Cather, William Alanson White, Paul Robeson, H. L. Mencken, and many others. Among several pieces about Jung, a portrait that Sergeant published in 1931 presents a picture of him at a seminar meeting she attended:

    When, on Wednesday morning at eleven, . . . Doctor Jung enters the long room at the Psychological Club where his Seminar is held, smiling with a deep friendliness at this or that face, the brown portfolio which he hugs to his side seems to be the repository of this joint account—the collective account of a small international group whose common interest is the psyche. An involuntary hush falls on the room as Jung himself stands quiet and grave for a moment, looking down at his manuscript as a sailor might look at his compass, relating it to the psychological winds and waves whose impact he has felt on his passage from the door. The hush in the assembly means not only reverence but intense expectation. What world adventure shall we have today with this creative thinker? What question, like the stroke of a bronze bell, will he leave ringing in our minds? What drastic vision of our age will he give us that will help us to lose our sense of problems, subjective and oppressive, and move into a more universal and objective realm?¹⁶

    Jung would have learned of the anthropologist Paul Radin’s research on American Indian ethnography and religion from Cary and Jaime de Angulo, who had known Radin in California before 1920. In that year, Radin went to England to work at Cambridge University under the anthropologist W.H.R. Rivers, lecturing, teaching, and pursuing research.¹⁷ He was still in Cambridge five years later when Jung, perhaps stimulated by his recent experiences with Jaime de Angulo and Mountain Lake at the Taos Pueblo, invited Radin to come to Zurich and talk to him and his pupils about the religion of American Indians. (It is said that Jung paid for the trip.) Radin talked informally to the members of the Psychological Club, participated in the seminar, and formed a lifetime friendship with Jung. A fellow anthropologist wrote that in these years, aside from Rivers, it was C. G. Jung in Zurich who provided intellectual grist to a man who was already much interested in comparative religion and literature. That Radin was never a Jungian goes without saying. Perhaps his very contact with Jung’s cultivated but mystical mind served to reinforce Radin’s skeptical rationalism and alienated him from explorations in at least the murkier depths of the unconscious.¹⁸ In the 1940s Radin (never renouncing his Marxist view of society) became an influential adviser to the Bollingen Foundation, whose support enabled him to continue his writing. He lectured at the Eranos conferences and collaborated with Jung and Karl Kerényi on a book about the archetype of the Trickster.

    While in Zurich, Radin and his wife, Rose, discovered acquaintances from California: Kenneth Robertson and his wife, Sidney. Robertson, who had studied psychological testing under L. M. Terman at Stanford University, had gone to Europe intending to train as a lay analyst. In Paris, at the bookshop called Shakespeare & Co., he discovered a copy of Psychology of the Unconscious and forthwith wrote Jung, who invited him to come and train in Zurich—as it transpired, to work analytically with Toni Wolff and attend the seminar. Sidney Robertson, on her part, worked with Kristine Mann and also sat in the seminar, silently. (She remembered, in a recent interview, that Hermann Hesse and Richard Strauss each, also silently, dropped in on a session.) Jung, who had set young Sidney Robertson to work correcting and typing his lectures on psychology and education, pronounced her husband unanalyzable. The Robertsons, nevertheless, along with some of the other seminarians, followed Jung to Swanage for the Dreams and Symbolism seminar in late July. Then they went home to Oakland, where Robertson for a time tried to make it as a lay analyst, then gave up and took a job with the post office. Over the years, nonetheless, he preserved a friendly rapport with the Jungian pioneers in the Bay Area, the Whitneys and the Gibbs.¹⁹

    Two literary Englishwomen: Charlotte A. Baynes and Joan Corrie. Baynes (apparently unrelated to the analyst H. G. Baynes) was later to publish a book that Jung quoted often in his writings on alchemy: A Coptic Gnostic Treatise, Contained in the Codex Brucianus (1933). When she lectured at the Eranos conference of 1937, she was identified as an anthropologist, an Oxonian scholar of Gnosticism, and an O.B.E. We know that she also worked on an archaeological dig in Jerusalem. Joan Corrie had been active in England as a pupil of Jung’s for some years. After attending the 1925 seminar, she wrote a small book that was the first presentation of his ideas for the general reader: ABC of Jung’s Psychology (London and New York, 1927), which includes diagrams and quotations from the 1925 seminar.²⁰

    One literary German: Oskar A. H. Schmitz, a novelist, a critic of the contemporary European scene, noted for his wit, and a student of depth psychology and yoga. Though nearly three years older than Jung, Schmitz considered himself Jung’s pupil—and he was surely the senior one. He had introduced Jung to Count Hermann Keyserling, the founder of the School of Wisdom in Darmstadt, where Jung occasionally lectured, and where in 1923 he met Richard Wilhelm, his master in the art of the I Ching.²¹ Schmitz had an evident urge to practice as an analyst, and may have done so: he once wrote Jung asking his advice regarding fees and hours.²² After Schmitz’s sudden death, in 1931, Jung wrote a posthumous tribute by way of a foreword to The Tale of the Otter, a work of Schmitz’s that had arisen from an experience of the unconscious.²³

    A somewhat unclassifiable American member of the seminar was Elisabeth Houghton, the daughter of Alanson Bigelow Houghton, the United States ambassador to Germany from 1921 to 1925 and to the United Kingdom from 1925 to 1929. She was a cousin of Katherine Houghton Hepburn, an early activist for Planned Parenthood. According to her mother’s London diary (which has nothing to say about Zurich or psychology),²⁴ the girl was sixteen at the time she attended the seminar—that would necessarily have been at Jung’s invitation. Elisabeth Houghton, in later life, devoted herself to the Red Cross and other good works but did not remain in the Jungian orbit.

    Cary F. de Angulo was responsible for the existence of this record of Jung’s seminar. As Cary F. Baynes, her name is widely known for her translation of the I Ching; and as a translator and friend of Jung she was a central figure in the world of analytical psychology. The latter form of her name is so familiar that it is easier to use it now.

    Cary Baynes may have been the only member of the seminar (perhaps of any of the seminars) who did not go to Zurich because of an interest in Jung, clinical or otherwise. But best to begin at the beginning.²⁵

    Mexico City was her birthplace, in 1883. Her father, Rudolph Fink, a native of Darmstadt, was building a railroad to Veracruz. Cary and her older sister, Henri, grew up in Louisville, Kentucky, their mother’s home town. At Vassar College (A.B., 1906), Cary excelled in a course in argumentation taught by a professor of English, Kristine Mann. In 1911, she earned an M.D. degree at the Johns Hopkins University. The previous year she had married another Johns Hopkins M.D., Jaime de Angulo, of Spanish origin, transplanted to the Big Sur coast of California. Cary never practiced medicine; her husband practiced only as a medical officer in the U.S. Army, and instead made a career as an anthropologist. He was a gifted student of American Indian languages. In 1921, Cary left de Angulo. She and her three-year-old daughter Ximena went to Europe with her college teacher Kristine Mann, by then a physician and an adherent of Jung’s psychology. Having settled in Zurich, Cary was persuaded by Mann to study with Jung. In summer 1923, she attended Jung’s seminar at Polzeath, in Cornwall. By 1925, when she recorded the present seminar, she was thoroughly grounded in the system of analytical psychology. Her sister Henri (an artist who had been married to a man named Zinno) had joined her in Zurich and studied alongside her.

    Jung’s assistant at that time was the British analyst H. Godwin Baynes, M.D., who had translated Psychological Types, and who traveled with Jung to East Africa during the winter of 1925–1926. He married Cary de Angulo the following year, and while living in England they collaborated as translators of Jung’s Contributions to Analytical Psychology and Two Essays on Analytical Psychology (both published in 1928). A year in the United States followed: Cary and her daughter lived in Carmel, and Baynes had an analytical practice there and in Berkeley, where he met young Joseph Henderson and pointed him toward his career as an analyst.

    Again in Zurich, Cary was asked by Jung to translate Richard Wilhelm’s German version of the I Ching, which had come out in 1924. Wilhelm was to have supervised the translation, but his death in 1930 intervened. Meanwhile, Cary Baynes translated The Secret of the Golden Flower—Wilhelm’s rendering of the Chinese text, with Jung’s commentary (1931). After Cary and H. G. Baynes were divorced, she continued to live in Zurich, rejoined by her sister, Henri Zinno. During the 1930s, Cary worked on the I Ching translation, translated (with W. S. Dell) Modern Man in Search of a Soul (1933), attended Jung’s seminars, and helped Olga Froebe-Kapteyn manage the Eranos conferences in Ascona. She was active in the Psychological Club, and, as an associate said, tried to restrain some of the excessive intriguing and to keep things on an objective plane. The Baynes-Zinno house was a meeting-place for American and English as well as European followers and students of Jung. Jane and Joseph Wheelwright lived there while going through analysis. At Jung’s request, Cary helped, as a companion, with James Joyce’s daughter Lucia during a psychotic episode.

    In the words of her daughter Ximena, Cary Baynes never ‘qualified’ as an analyst, never worked analytically, and never had patients, in the sense that she never accepted any regular relationship of analyst to patient or any fees, but all through her mature life there was an endless stream of people coming to consult her. When asked why she didn’t set up as an analyst, she would always give two reasons: one, that she had ‘no contact with the collective unconscious,’ and, two, that Jung had said that no one should engage in analysis who was not backed by a very strong relationship to a partner, to keep him from being sucked into his patients’ problems, as it were, and from losing his grip on reality.²⁶ And Joseph Henderson has observed that "the two sisters had, one might say, a symbiotic relationship. Cary was the serious leader of any discussion, while Henri provided the humor, hospitality, and feminine charm. Cary had a formidable grasp of Jungian theory and applied it consciously with great skill. You might say Henri was her experience of the unconscious. Henri lived close to the edge of it, and her painting and sculpture were purely archetypal."²⁷

    In the late 1930s, the two sisters returned to the United States. Cary had met Mary and Paul Mellon at Olga Froebe-Kapteyn’s villa near Ascona, and when Mary Mellon set up the first Bollingen Foundation in 1940, its office was at Cary’s house in Washington, Connecticut. Cary was a member of its board and Ximena de Angulo was its first editor. Wartime circumstances forced the Foundation’s dissolution in 1942, but it was revived in 1945, and Cary accompanied its associate editor, John D. Barrett, when he attended his first Eranos conference in 1946. After Mary Mellon’s sudden death that September, Barrett, as head of the Foundation and editor of its Bollingen Series, continued to rely on Cary as one of his most prudent advisers. Her translation of the I Ching appeared as Bollingen Series XIX in 1950, and she later translated Change: Eight Lectures on the I Ching, by Richard Wilhelm’s son Hellmut (Bollingen Series LXII, 1960).

    After her sister Henri died, in 1970, Cary lived in Ascona. She was intellectually active until her death, in 1977—having been the eldest surviving member of the close circle of pupils and friends that had formed around Jung in the 1920s. She probably did more for me than most analysts, Jane Wheelwright said, after Cary’s death. I don’t know why she couldn’t have been an analyst. She was the Rock of Gibraltar.²⁸

    In the editing of the transcript, nothing has been omitted. Silent changes chiefly concern punctuation, spelling, grammar, and clarity. Speculative alterations are in brackets and, if necessary, are commented on in a footnote. The dates of the lectures have been supplied; see note 1 to Lecture 2. The material that follows Lecture 16 is taken to be part of that lecture; see note 5 to Lecture 16. The diagrams have been redrawn. Passages that were adapted in Memories, Dreams, Reflections are noted.

    Another multigraphed version of the transcript of this seminar exists, retyped (in the

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