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By C. G. Jung, Erich Neumann

C. G. Jung and Erich Neumann first met in 1933, at a seminar Jung used to be accomplishing 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 Jung was once fifty-seven years outdated and across the world acclaimed for his personal model of psychotherapy.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 complete his experiences in drugs. the 2 males struck up a correspondence that may proceed until eventually Neumann’s dying in 1960. A lifelong Zionist, Neumann fled Nazi Germany together with his relations and settled in Palestine in 1934, the place he might turn into the founder of analytical psychology sooner or later nation of Israel.

Presented right here 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 was once frequently defined as Jung’s so much proficient pupil. Neumann used to be one of many few correspondence companions of Jung’s who was once capable of problem him intellectually and in my view. those letters make clear not just Jung’s political angle towards Nazi Germany, his alleged anti-Semitism, and his mental idea of fascism, but additionally his figuring out of Jewish psychology and mysticism. They verify Neumann’s significance as a number one psychologist of his time and paint a desirable photo of the mental influence of immigration at the German Jewish intellectuals who settled in Palestine and helped to create the kingdom of Israel.

Featuring Martin Liebscher’s authoritative advent and annotations, this quantity records probably the most vital highbrow relationships within the historical past of analytical psychology.

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Extra resources for Analytical Psychology in Exile: The Correspondence of C. G. Jung and Erich Neumann

Sample text

Nevertheless, the polarity between introversion and extraversion within the Jewish tradition itself would still reveal remarkable results, especially where Rosenthal used biblical material—­most importantly the story of Jacob and Esau—­to show the typological polarity. Based on this review Neumann began to elaborate on the questions Rosenthal raised (5 N). In his first letter to Jung from Tel Aviv he told Jung about this attempt to engage with the question of Jewish psychology and announced a typewritten text that would follow the letter (5 N).

Meier’s comparison of the ancient divinatory understanding of dream with modern psychotherapy was finally published as Ancient Incubation and Modern Psychotherapy (Meier, 1949). 73 Thus Neumann’s Eranos lecture had already antagonized two of the key players of the Zurich Jungian circle: Meier and Jacobi. But at least at this stage, Jung did not give in to their critiques; on the contrary, in his reply to Jacobi he told them off: I think that Neumann’s work is excellent. It is not a dogmatic system, but a structured account, thought through in minute detail.

See n. 465. 91 Toni Wolff to Neumann, 20 July 1949 (NP). 89 90 Introduction • xlix Fröbe-­Kapteyn. The outsider’s position that both had held in the Jungian world of Zurich was what brought them closer together. To Neumann, the annual conference in Ascona was of much greater significance than the visits to Zurich. In the letters to Olga Fröbe-­ Kapteyn he did not hold back his anger. In March 1949 he wrote of severe tensions between Jung and himself, calling Jung’s dissociation from the institute’s decision ironic.

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