By C. G. Jung, Erich Neumann, Martin Liebscher, Heather McCartney
C. G. Jung and Erich Neumann first met in 1933, at a seminar Jung was once undertaking in Berlin. Jung was once fifty-seven years outdated and across the world acclaimed for his personal model of psychotherapy. Neumann, twenty-eight, had simply entire his reports in medication. the 2 males struck up a correspondence that will proceed till Neumann's demise in 1960. A lifelong Zionist, Neumann fled Nazi Germany along with his family members and settled in Palestine in 1934, the place he might develop into the founder of analytical psychology sooner or later kingdom of Israel.
Presented the following in English for the 1st time are letters that supply an extraordinary examine the advance of Jung's mental theories from the Thirties onward in addition to the rising self-confidence of one other towering twentieth-century highbrow who used to be frequently defined as Jung's so much proficient scholar. Neumann used to be one of many few correspondence companions of Jung's who used to be capable of problem him intellectually and in my opinion. those letters make clear not just Jung's political angle towards Nazi Germany, his alleged anti-Semitism, and his mental conception of fascism, but additionally his figuring out of Jewish psychology and mysticism. They confirm Neumann's value as a number one psychologist of his time and paint a desirable photo of the mental effect of immigration at the German Jewish intellectuals who settled in Palestine and helped to create the nation of Israel.
Featuring Martin Liebscher's authoritative creation and annotations, this quantity files probably the most vital highbrow relationships within the background of analytical psychology.
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Additional resources for Analytical psychology in exile : the correspondence of C.G. Jung and Erich Neumann
71 Jung defended Neumann against the accusations of Meier and Jolande Jacobi that he was advocating a new dogmatism, stating that “Dr. Meier, for instance, would fare better to elaborate on the connection between his Asclepius and psychotherapy than to run away from the lecture. He would discover some tricky problems, where groundwork, such as Neumann’s, might be more than 70 71 Neumann (1949). See n. 472. ”72 But that was not the end of the affair, which would shed an unfortunate light on some of the most important members of the Zurich followers of Jung, if not on Jung himself.
See n. 423. xxxviii • Introduction images from the exhibition held on the occasion of the 1938 conference on “Gestalt und Kult der Grossen Mutter” (“The Nature and Cult of the Great Mother”). In the years to come, Neumann’s “introduction” grew to such an extent that when it finally came out in 1956, it had become a substantial book in its own right with an appendix of images from the Eranos archive. Neumann and Jung also met again in person that summer—after eleven years. During their meeting they discussed another of Neumann’s texts, a volume that would later be published under the title The Origins and History of Consciousness (Ursprungsgeschichte des Bewusstseins), which was to become Neumann’s main work.
It would be the last time before the war, as they would not return to Switzerland until 1947. In Zurich Erich worked psychotherapeutically with Jung and Toni Wolff, who also became Julie’s therapist. 59 In an interesting exchange in 1939, shortly after the beginning of the war, Neumann reported a dream in which he identified himself with a pilgrim wearing a wide- brimmed hat, easy to recognize as Wotan (29 N). In his reply Jung shifts his previous argument about the pure Germanic character of this archetype, indicating the psychological regression in Nazi Germany, to a wider understanding of Wotan as a wind god, who, archetypically, also bears universal significance.