By C. G. Jung, Erich Neumann
C. G. Jung and Erich Neumann first met in 1933, at a seminar Jung was once engaging in in Berlin. Jung used to be fifty-seven years previous and across the world acclaimed for his personal model of psychotherapy. Neumann, twenty-eight, had simply comprehensive his reports in drugs. the 2 males struck up a correspondence that may proceed until eventually Neumann’s loss of life in 1960. A lifelong Zionist, Neumann fled Nazi Germany along with his family members and settled in Palestine in 1934, the place he could turn 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 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 used to be in a position to problem him intellectually and in my view. those letters make clear not just Jung’s political perspective towards Nazi Germany, his alleged anti-Semitism, and his mental thought of fascism, but additionally his knowing of Jewish psychology and mysticism. They verify Neumann’s value as a number one psychologist of his time and paint a desirable photo of the mental impression 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 records some of the most very important 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
According to a report of Augustine, he even quarrelled with Montanism later and founded a sect of his own.  Tertullian is a classic example of introverted thinking. His very considerable and keenly developed intellect was flanked by an unmistakable sensuality. The psychological process of development which we call specifically Christian led him to the sacrifice, the amputation, of the most valuable function—a mythical idea that is also found in the great and exemplary symbol of the sacrifice of the Son of God.
Other visions soon followed, once the way to the primitive image of the real had been opened.  The reality of the predicate is given a priori since it has always existed in the human mind. Only by subsequent criticism is the abstraction deprived of the quality of reality. Even in Plato’s time the belief in the magical reality of verbal concepts was so great that it was worth the philosopher’s while to devise traps or fallacies by which he was able, through the absolute significance of words, to elicit an absurd reply.
It is precisely the Gnostic movement in the early centuries of our era that most clearly demonstrates the breakthrough of unconscious contents at the moment of compensation. Christianity itself signified the collapse and sacrifice of the cultural values of antiquity, that is, of the classical attitude. At the present time it is hardly necessary to remark that it is a matter of indifference whether we speak of today or of that age two thousand years ago. 2. THE THEOLOGICAL DISPUTES OF THE ANCIENT CHURCH  It is more than probable that the contrast of types will also be found in the history of the schisms and heresies that were so frequent in the disputes of the early Church.