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The Quotable Jung Hardcover – November 3, 2015
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One of Choice's Outstanding Academic Titles for 2016
This well-structured collection of Jung quotations is intended primarily as an introduction to the psychoanalyst's work, though even those who are more knowledgeable will find it useful for inspirational browsing. . . . This work surpasses the previously most comprehensive collection of Jung's quotations. (Choice)
A simple and clear introduction to many of Jung's ideas and works.---Amanda Izenstark, ARBA
"An ideal resource for anyone seeking to find Jung's most fertile ideas succinctly and powerfully stated."―John Beebe, author of Integrity in Depth
"This comprehensive selection of quotations provides a pathway into the complex world of Jung's thought while never reducing his ideas to oversimplified formulas. The Quotable Jung is an extremely useful volume for anyone coming to Jung for the first time."―Paul Bishop, author of Reading Goethe at Midlife: Ancient Wisdom, German Classicism, and Jung
"Brings all of Jung's ideas together in brilliant form. . . . [The Quotable Jung] plucks out Jung's best moments of clarity and organizes them in a way that makes Jung accessible to the uninitiated. . . . Unlike most compendiums, the selected quotes build on one another, providing a logical succession of ideas. One could read the book from cover to cover and acquire an advanced understanding of Jung's entire opus."―Andrew Ladd,First Things
From the Back Cover
"An ideal resource for anyone seeking to find Jung's most fertile ideas succinctly and powerfully stated."--John Beebe, author of Integrity in Depth
"This comprehensive selection of quotations provides a pathway into the complex world of Jung's thought while never reducing his ideas to oversimplified formulas. The Quotable Jung is an extremely useful volume for anyone coming to Jung for the first time."--Paul Bishop, author of Reading Goethe at Midlife: Ancient Wisdom, German Classicism, and Jung
"Brings all of Jung's ideas together in brilliant form. . . . [The Quotable Jung] plucks out Jung's best moments of clarity and organizes them in a way that makes Jung accessible to the uninitiated. . . . Unlike most compendiums, the selected quotes build on one another, providing a logical succession of ideas. One could read the book from cover to cover and acquire an advanced understanding of Jung's entire opus."--Andrew Ladd,First Things
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As I will explain momentarily, the publication of The Quotable Jung, collected and edited by Judith R. Harris with the collaboration of Tony Woolfson (Princeton University Press, 2016), is especially timely. Woolfson is Harris’ spouse. Harris (born in 1950) is a Jungian analyst, the author of the book Jung and Yoga: The Psyche-Body Connection (Inner City Books, 2001), and the president of the Philemon Foundation, which is dedicated to preparing for publication previously unpublished works by Jung. (Philemon is the name of one figure in Jung’s inner experiences recorded in The Red Book: Liber Novus.)
JUNG’S LIFE AND WORK
C. G. Jung, M.D. (1875-1961), was a Swiss psychiatrist and psychological theorist. As a young man, he made a name for himself through his psychological research and publications, and then he entered into a fateful relationship with Sigmund Freud, M.D. (1856-1939), who was old enough to be Jung’s father. But their fateful relationship was broken off in 1913 after they disagreed with one another and could not resolve their differences.
After breaking with Freud in 1913, the year in which Jung turned thirty-eight, Jung went into an understandable psychological tailspin as the result of his loss of this significant relationship in his life – similar in kind to the non-death mourning process that Susan Anderson, C.S.W., describes in her perceptive self-help book The Journey from Abandonment to Healing (Berkley Books/Penguin Putnam, 2000).
In non-death mourning of a significant loss in one’s life, like mourning the death of a significant person in one’s life (also known as bereavement), involves the surfacing of the archetypal field in one’s psyche. By definition, clinical depression involves the archetypal field almost overwhelming one’s ego-consciousness. When the archetypal field overwhelms one’s ego-consciousness, a psychotic break occurs. Ego-consciousness needs certain ego strengths to fight off the archetypal field.
Overall, the archetypal field can include both masculine and feminine archetypes. The late Jungian theorist Robert L. Moore (1942-2016) of the Chicago Theological Seminary has suggested that there are four masculine archetypes of maturity and four feminine archetypes of maturity. However, according to Moore, there are also immature forms of both the masculine and the feminine archetypes. He characterizes the various immature forms as “shadow” forms.
For Jung, his inward journey of the non-death mourning process involved in the loss of his significant relationship with Freud can perhaps also be likened to the pattern that Joseph Campbell (1904-1987) outlines to the best of his ability in the book The Hero with a Thousand Faces (Pantheon Books, 1949).
Jung’s inward journey of the non-death mourning process can also be likened to the pattern that Erich Neumann (1905-1960) delineates to the best of his ability in the book The Origins and History of Consciousness, translated by R. F. C. Hull (Pantheon Books, 1954).
In Jung’s inward journey of the non-death mourning process, he experimented with a dangerous practice that he later came to refer to as active imagination. In effect, active imagination involves accessing materials in the psyche when one is awake that normally might be accessed in dreams when one is sleeping. Because the materials Jung was accessing when he was awake and engaging in the practice of active imagination do not normally surface in one’s ego-consciousness when one is awake, Jung refers to them as coming from the part of the human psyche that he styles the unconscious, by which he means literally the unknown part of the human psyche – in effect, the unknown unknown.
When unknown materials from the unconscious surface and in effect become known to one’s ordinary ego-consciousness, they in effect become the known unknown, or partly known unknown. Jung spontaneously valued the materials that had surfaced from the unconscious as a kind of revelation and eventually decided to commemorate them to the best of his ability through the vivid paintings and the calligraphy records that we now can see for ourselves in The Red Book: Liber Novus, which he stopped working on in 1930. But Jung’s efforts to understand the known unknowns involved in his dangerous experiment with active imagination continued well beyond 1930 in other ways, including but not limited to his massive research project involving the imagery used in alchemical texts.
In 1944, after Jung suffered a heart attack and was hospitalized, he spontaneously experienced mystic visions as vivid as the visions that he had experienced years earlier during his dangerous experiment with active imagination. For the male psyche, mystic visions often involve the archetypal feminine dimension of the psyche – the mother complex and/or the anima complex. From Jung’s record of his earlier experiences in The Red Book: Liber Novus, it appears that he experienced the full range of the archetypal field.
After Jung had recuperated from his hearts attack, he subsequently went on to complete and publish his magnum opus in German in 1955 and 1956 about the imagery used in alchemical texts, Mysterium Coniunctionis: An Inquiry into the Separation and Synthesis of Psychic Opposites in Alchemy, 2nd ed., translated by R. F. C. Hull (Princeton University Press, 1970). Jung died in 1961 at the age of 85.
For further information about Jung’s life, see Claire Dunne’s amply illustrated book Carl Jung: Wounded Healer of the Soul, 2nd ed. (Watkins, 2015).
THE QUOTABLE JUNG
The 375-page book The Quotable Jung includes a chronology of Jung’s life (pages xvii-xx) and a really useful index (compiled by Victoria Cowan, pages 325-341). The quotations from Jung are arranged in the following eighteen chapters, with a bibliographic citation after each quotation:
(1) The Unconscious (pages 1- 32)
(2) The Structure of the Psyche (pages 33-56)
(3) The Symbolic Life (pages 56-68)
(4) Dreams (pages 68-84)
(5) The Analytic Process (pages 85-100)
(6) The Development of the Personality (pages 100-127)
(7) Men and Women (pages 127-136)
(8) Jung and Culture (pages 137-147)
(9) The Problem of Opposites (pages 147-158)
(10) East and West (pages 158-169)
(11) Religious Experience and God (pages 170-205)
(12) Good and Evil (pages 206-217)
(13) Body and Soul (pages 217-226)
(14) Creativity and Imagination (pages 226-246)
(15) Alchemical Transformation (pages 247-259)
(16) On Life (pages 259-282)
(17) The Individuation Process (pages 283-299)
(18) Death, Afterlife, and Rebirth (pages 299-317)
Because a brief bibliographic citation appears after each quotation, it is possible to consult the index for page references for quotes from each bibliographic source. As we might expect, The Red Book: Liber Novus (2009) and Mysterium Conjunctionis (German orig. ed., 1955 and 1956) are frequently quoted, as are the two volumes of Jung’s 1,600-page commentary titled Nietzsche’s Zarathustra: Notes of the Seminar Given in 1934-1939 by C. G. Jung, edited by James L. Jarrett (Princeton University Press, 1988), the transcript of a seminar that Jung gave, and the two-volumes of Jung’s 1,450-page commentary titled Visions: Notes of the Seminar Given in 1930-1934 by C. G. Jung, edited by Claire Douglas (Princeton University Press, 1997), the transcript of a seminar that Jung gave based on the young American woman Christiana Morgan’s paintings of her visions using active imagination under Jung’s direction. Some of her paintings appear in the two volumes.
Like the young Antonia (“Toni”) Wolff (1888-1953), discussed below, when she was Jung’s patient, before his break with Sigmund Freud in 1913, discussed below, the young Christiana Morgan (1897-1967) had been suffering from depression when she became Jung’s patient in 1926 (but her active-imagination visions continued a bit into 1927). She turned out to have a knack for doing active imagination. Because she had had professional training as an artist, her paintings of her imaginative experiences are vivid. Jung urged her to make her painting as a way to process the materials she had received from the collective unconscious (in Jung terminology), because he himself had made paintings of the materials he had received, which are now available for all of us to see in The Red Book: Liber Novus (2009).
However, from Claire Douglas’ book Translate This Darkness: The Life of Christiana Morgan (Simon & Schuster, 1993), it seems to me that Jung also expended considerable effort to further processing and working through the materials that he had received from the collective unconscious than Morgan did – most notably in his 1,600-page commentary Nietzsche’s Zarathustra, mentioned above, and in his magnum opus Mysterium Coniunctionis, mentioned above.
Nevertheless, in the spirit of giving credit where credit is due, I would like to quote here something that Douglas quotes from Morgan: “‘The full philosophy remains to be worked out. Let’s do it, Harry! To go on with what Jung has begun would be the biggest thing that could be done at the present time. Is there a bigger whale or a whiter whale?’” (quoted on page 183; Douglas does not give a date for when Morgan wrote this to her lover Harry Murray of Harvard University).
No doubt the imagery that Morgan here borrows from Herman Melville’s novel Moby-Dick, or, The White Whale (1851) succinctly captures the sense of urgent pursuit that she wants to communicate to Harry Murray. However, Captain Ahab’s pursuit of the white whale is ultimately tragic and destructive.
However that may be, Douglas credits Morgan with “recovering a feminine self situated not in any masculine agency but in the womb of the dynamic feminine” (page 168). Evidently for Douglas, agency is stereotypically masculine.
In the book The Duality of Human Existence: An Essay on Psychology and Religion (Rand McNally, 1966), David Bakan in psychology at the University of Chicago works with the terminology of agency and communion. Perhaps we can align communion as stereotypically feminine, which Douglas characterizes as dynamic. Vicki S. Helgeson in psychology at Carnegie Mellon University works with Bakan’s terminology in her research, which she summarizes in her textbook The Psychology of Gender, 5th ed. (Pearson/Prentice Hall, 2016).
In the book Return of the Goddess (Crossroad, 1982), Jungian analyst Edward C. Whitmont, M.D. (1912-1998), discusses at length what Douglas at a later time refers to as the dynamic feminine in the human psyche.
Because my favorite scholar is the American Jesuit polymath Walter J. Ong (1912-2003; Ph.D. in English, Harvard University, 1955) of Saint Louis University, I associate the return of the dynamic feminine in the human psyche with the impact of the communications media that accentuate sound. No doubt the communications media that accentuate sound are here to stay, and so is the return of the dynamic feminine in the human psyche. However, in Western culture historically, the stirrings of the dynamic feminine in the psyche surfaced in the Romantic Movement, perhaps most notably in Germany, England, and the United States – the places where the Industrial Revolution also emerged historically. Melville’s novel Moby-Dick, or, The White Whale (1851), mentioned above, is an example of American Romanticism in literature.
In the book Rhetoric, Romance, and Technology: Studies in the Interaction of Expression and Culture (Cornell University Press, 1971), Ong discusses not only both Romanticism and the Industrial Revolution, but also Neumann’s book The Origins and History of Consciousness, mentioned above. In the book Fighting for Life: Contest, Sexuality, and Consciousness (Cornell University Press, 1981), the published version of Ong’s 1979 Messenger Lectures at Cornell University, Ong also discusses Neumann’s book.
In another book, The Woman in the Mirror: Analytic Psychology and the Feminine (Sigo, 1989), Douglas herself explicitly connects Jung with Romanticism (esp. pages 11-14).
In any event, Jung-the-inner-explorer-and-theorist that emerges from the wide-ranging quotations in The Quotable Jung is a far more rounded thinker than the one who emerged in earlier presentations of his thought by some of his followers, including Douglas.
THE ANIMA CRISIS OF CERTAIN MEN TODAY
Now, not surprisingly, Jung’s dangerous experiment eventually prompted him to recognize just how dangerous his inner journey was becoming. At a certain juncture, he recruited a former patient he had treated for severe depression, a young woman named Antonia (“Toni”) Wolff, mentioned above, to listen to him recount the material that was surfacing in his psyche – and to serve to the best of her ability as his guide. We may recall, that Dante-the-poet portrays the character named Dante as having Virgil as his guide in his journey in the underworld known as the Inferno and the Purgatorio, and then as having Beatrice as his guide in the Paradiso.
Even though the character Beatrice was based on a teenage girl that Dante-the-poet once knew, his portrayal of Beatrice-the-character is undoubtedly a composite figure, not an attempt to portray the teenage girl he once knew.
In Jung’s terminology, both fictional figure of Beatrice and the actual woman Antonia Wolff represented anima figures for Dante-the-poet and Jung respectively. With their respective anima figures, both Dante-the-poet and Jung worked through their inner psychological journeys.
Now, many men today have not yet worked through to successful resolution their own unresolved struggle with the anima complex in their psyches.
Under the circumstances, the publication of The Quotable Jung is timely because Jung’s thought can help us understand the crisis of certain white men in American culture today who have not yet worked through the anima complex in their psyches.
In the preface, Harris says, “My faith is, then, that readers will find the Jung is these pages eminently readable and approachable, for he was a truly original thinker, a human being filled with kindness and compassion, and one of the greatest healers of all time” (page xii).