Carl Jung

Carl Gustav Jung (IPA: [ˈkarl ˈgʊstaf ˈjʊŋ]) (July 26, 1875, Kesswil – June 6, 1961, Küsnacht) was a Swiss psychiatrist, influential thinker, and founder of analytical psychology.

Jung's unique and broadly influential approach to psychology has emphasized understanding the psyche through exploring the worlds of dreams, art, mythology, world religion and philosophy. Although he was a theoretical psychologist and practicing clinician for most of his life, much of his life's work was spent exploring other realms, including Eastern and Western philosophy, alchemy, astrology, sociology, as well as literature and the arts. His most notable contributions include his concept of the psychological archetype, the collective unconscious, and his theory of synchronicity.

Jung emphasized the importance of balance and harmony. He cautioned that modern humans rely too heavily on science and logic and would benefit from integrating spirituality and appreciation of the unconscious realm.

Additional recommended knowledge

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Biography

Early years

Carl Jung was born Karl Gustav II Jung^[1] on July 26, 1875 in Kesswil, in the Swiss canton (state) of Thurgau, as the fourth but only surviving child of Paul Achilles Jung and Emilie Preiswerk. His father, Paul Jung, was a poor rural parson in the Swiss Reformed Church while his mother, Emilie, came from a wealthy, established Swiss family.   When Carl was six months old, Paul Jung acquired a position at a better parsonage in Laufen and the family moved there. Meanwhile, the tension between Paul and Emilie was growing. An eccentric and depressed woman, Emilie spent much of the time in her own separate bedroom, enthralled by the spirits that she said visited her at night. Emilie left Laufen for several months of hospitalization near Basel for an unknown physical ailment. Young Carl was taken by his father to live with Emilie's single sister in Basel, but later brought back to the vicarage. Emilie's continuing bouts of absence and often depressed mood influenced his attitude towards women — one of "innate unreliability," a view that he later called the "handicap I started off with."^[2] After three years of living in Laufen, Paul Jung requested a transfer and was called to Kleinhüningen in 1879. The relocation brought Emilie in closer contact to her family and lifted her melancholy and despondent mood.

A very solitary and introverted child, Jung was convinced from childhood that he had two personalities—a modern Swiss citizen, and a personality more at home in the eighteenth century.^[3] "Personality No. 1," as he termed it, was a typical schoolboy living in the era of the time, while No. 2 was a dignified, authoritative, and influential man from the past. Although Jung was close to both parents, he was rather disappointed in his father's academic approach to faith.

A number of childhood memories had made a life-long impression on him. As a boy he carved a tiny mannequin into the end of the wooden ruler from his pupil's pencil case and placed it inside the case. He then added a stone which he had painted into upper and lower halves and hid the case in the attic. Periodically he would come back to the mannequin, often bringing tiny sheets of paper with messages inscribed on them in his own secret language. This ceremonial act, he later reflected, brought him a feeling of inner peace and security. In later years, he discovered that similarities existed in this memory and the totems of native peoples like the collection of soul-stones near Arlesheim, or the tjurungas of Australia. This, he concluded, was an unconscious ritual that he did not question or understand at the time, but which was practiced in a strikingly similar way in faraway locations that he as a young boy had no way of consciously knowing about.^[4] His findings on psychological archetypes and the collective unconscious were inspired in part by this experience.

Shortly before the end of his first year at the Humanistisches Gymnasium in Basel, at age 12, he was pushed unexpectedly by another boy, which knocked him to the ground so hard that he was for a moment unconscious. The thought then came to him that "now you won't have to go to school any more."^[5] From then on, whenever he started off to school or began homework, he fainted. He remained at home for the next six months until he overheard his father speaking worriedly to a visitor of his future ability to support himself, as they suspected he had epilepsy. With little money in the family, this brought the boy to reality and he realized the need for academic excellence. He immediately went into his father's study and began poring over Latin grammar. He fainted three times, but eventually he overcame the urge and did not faint again. This event, Jung later recalled, "was when I learned what a neurosis is."^[6]

Adolescence and early adulthood

Jung wanted to study archaeology at university, but his family was not wealthy enough to send him further afield than Basel, where they did not teach this subject, so instead Jung studied medicine at the University of Basel from 1894 to 1900. The formerly introverted student became much more lively here. In 1903, Jung married Emma Rauschenbach, from one of the richest families in Switzerland.

Towards the end of studies, his reading of Krafft-Ebing persuaded him to specialize in psychiatric medicine. He later worked in the Burghölzli, a psychiatric hospital in Zürich.   In 1906, he published Studies in Word Association and later sent a copy of this book to famed psychoanalyst Sigmund Freud, after which a close friendship between these two men followed for some 6 years (see section on Jung and Freud). In 1912 Jung published Wandlungen und Symbole der Libido (known in English as The Psychology of the Unconscious) resulting in a theoretical divergence between Jung and Freud and consequently a break in their friendship, both stating that the other was unable to admit he could possibly be wrong. After this falling-out, Jung went through a pivotal and difficult psychological transformation, which was exacerbated by news of the First World War. Henri Ellenberger called Jung's experience a "creative illness" and compared it to Freud's period of what he called neurasthenia and hysteria.

Later life

Following World War I, Jung became a worldwide traveler, facilitated by his wife's inherited fortune as well as the funds he received through psychiatric fees, book sales, and honoraria. He visited Northern Africa shortly after, and New Mexico and Kenya in the mid-1920s. In 1938, he delivered the Terry Lectures, Psychology and Religion, at Yale University. It was at about this stage in his life that Jung visited India. His experience in India led him to become fascinated and deeply involved with Eastern philosophies and religions, helping him come up with key concepts of his ideology, including integrating spirituality into daily life and appreciation of the unconscious.

Jung's marriage with Emma produced five children and lasted until Emma's death in 1955, but she certainly experienced emotional trauma, brought about by Jung's relationships with other women. The most well-known women with whom Jung is believed to have had extramarital affairs were patient and friend Sabina Spielrein^[7] and Toni Wolff.^[8] Jung continued to publish books until the end of his life, including a work showing his late interest in flying saucers. He also enjoyed a friendship with an English Catholic priest, Father Victor White, who corresponded with Jung after he had published his controversial Answer to Job.^[9]

Jung's work on himself and his patients convinced him that life has a spiritual purpose beyond material goals. Our main task, he believed, is to discover and fulfill our deep-innate potential, much as the acorn contains the potential to become the oak, or the caterpillar to become the butterfly. Based on his study of Christianity, Hinduism, Buddhism, Gnosticism, Taoism, and other traditions, Jung perceived that this journey of transformation is at the mystical heart of all religions. It is a journey to meet the self and at the same time to meet the Divine. Unlike Sigmund Freud, Jung thought spiritual experience was essential to our well-being. ^[10]

Jung died in 1961 in Zürich.

Jung and Freud

Jung was thirty when he sent his work Studies in Word Association to Sigmund Freud in Vienna. The first conversation between Jung and Freud lasted over 13 hours. Half a year later, the then 50 year old Freud reciprocated by sending a collection of his latest published essays to Jung in Zürich, which marked the beginning of an intense correspondence and collaboration that lasted more than six years and ended shortly before World War I in May 1910, when Jung resigned as the chairman of the International Psychoanalytical Association.

Today Jung's and Freud's theories influence different schools of psychiatry, but, more importantly, they influenced each other during intellectually formative years of their lives. In 1906 psychoanalysis as an institution was still in its early developmental stages. Jung, who had become interested in psychiatry as a student by reading Psychopathia Sexualis by Richard von Krafft-Ebing, professor in Vienna, now worked as a doctor under the psychiatrist Eugen Bleuler in the Burghölzli and became familiar with Freud's idea of the unconscious through Freud's The Interpretation of Dreams (1900) and was a proponent of the new "psycho-analysis". At the time, Freud needed collaborators and pupils to validate and spread his ideas. The Burghölzli was a renowned psychiatric clinic in Zürich at which Jung was an up-and-coming young doctor.

In 1908, Jung became editor of the newly founded Yearbook for Psychoanalytical and Psychopathological Research. The following year, Jung traveled with Freud and Sandor Ferenczi to the U.S. to spread the news of psychoanalysis and in 1910, Jung became chairman for life of the International Psychoanalytical Association. While Jung worked on his Wandlungen und Symbole der Libido (Psychology of the Unconscious), tensions grew between Freud and Jung, due in a large part to their disagreements over the nature of libido and religion. In 1912 these tensions came to a peak because Jung felt severely slighted after Freud visited his colleague Ludwig Binswanger in Kreuzlingen without paying him a visit in nearby Zürich, an incident Jung referred to as the Kreuzlingen gesture. Shortly thereafter, Jung again traveled to the U.S.A. and gave the Fordham lectures, which were published as The Theory of Psychoanalysis, and while they contain some remarks on Jung's dissenting view on the nature of libido, they represent largely a "psychoanalytical Jung" and not the theory Jung became famous for in the following decades.

In November 1912, Jung and Freud met in Munich for a meeting among prominent colleagues to discuss psychoanalytical journals.^[11]. At a talk about a new psychoanalytic essay on Amenhotep IV, Jung expressed his views on how it related to actual conflicts in the psychoanalytic movement. While Jung spoke, Freud suddenly fainted and Jung carried him to a couch.

Jung and Freud personally met for the last time in September 1913 for the Fourth International Psychoanalytical Congress, also in Munich. Jung gave a talk on psychological types, the introverted and the extraverted type, in analytical psychology. This constituted the introduction of some of the key concepts which came to distinguish Jung's work from Freud's in the next half century.

In the following years Jung experienced considerable isolation in his professional life, exacerbated through World War I. His Seven Sermons to the Dead (1917) reprinted in his autobiography Memories, Dreams, Reflections (see bibliography) can also be read as expression of the psychological conflicts which beset Jung around the age of forty after the break with Freud.

Jung's primary disagreement with Freud stemmed from their differing concepts of the unconscious. Jung saw Freud's theory of the unconscious as incomplete and unnecessarily negative. According to Jung (though not according to Freud), Freud conceived the unconscious solely as a repository of repressed emotions and desires. Jung agreed with Freud's model of the Unconscious, what Jung called the 'Personal Unconscious,' but he also proposed the existence of a second, far deeper form of the Unconscious underlaying the personal one. This was the Collective Unconscious, where the Archetypes themselves resided, represented in mythology by a lake, or body of water, and in some cases a jug or other container.

Jung and Nazism

Though the field of psychoanalysis was dominated at the time by Jewish practitioners, and Jung had many friends and respected colleagues who were Jewish, a shadow hung over Jung's career due to allegations that he was a Nazi sympathizer. Jung was editor of the Zentralblatt für Psychotherapie, a publication that eventually endorsed Mein Kampf as required reading for all psychoanalysts. Jung claimed this was done to save psychoanalysis and preserve it during the war, believing that psychoanalysis would not otherwise survive because the Nazis considered it to be a "Jewish science." He also claimed he did it with the help and support of his Jewish friends and colleagues.^[12] This after-the-fact explanation, however, has been strongly challenged on the basis of available documents.^[13] The question remains unresolved.

Jung also served as president of the Nazi-dominated International General Medical Society for Psychotherapy. One of his first acts as president was to modify the constitution so that German Jewish doctors could maintain their membership as individual members even though they were excluded from all German medical societies. Also, in 1934 when he presented his paper "A Review of the Complex Theory," in his presidential address he did not discount the importance of Freud and credited him with as much influence as he could possibly give to an old mentor. Later in the war, Jung resigned. In addition, in 1943 he aided the Office of Strategic Services by analyzing Nazi leaders for the United States.^[14] See also ongoing discussion in relation to 'post-Jungian' interpretation^[15]

Influence

Jung has had an enduring influence on psychology as well as wider society. He has influenced psychotherapy (see Jungian psychology and analytical psychology).

• The concept of introversion vs. extraversion
• The concept of the complex
• Myers-Briggs Type Indicator (MBTI) was inspired by Jung's psychological types theory.
• Socionics, similar to MBTI, is also based on Jung's psychological types.
• Archetype concept, as an element of the archaic common substratum of the mind, or Collective Unconscious mind.
• Synchronicity idea, as an alternative to the Causality Principle, that has influence even on modern physicists.

Spirituality as a cure for alcoholism

Jung's influence can sometimes be found in more unexpected quarters. For example, Jung once treated an American patient (Rowland H.) suffering from chronic alcoholism. After working with the patient for some time, and achieving no significant progress, Jung told the man that his alcoholic condition was near to hopeless, save only the possibility of a spiritual experience. Jung noted that occasionally such experiences had been known to reform alcoholics where all else had failed.

Rowland took Jung's advice seriously and set about seeking a personal spiritual experience. He returned home to the United States and joined a Christian evangelical movement known as the Oxford Group. He also told other alcoholics what Jung had told him about the importance of a spiritual experience. One of the alcoholics he told was Ebby Thacher, a long-time friend and drinking buddy of Bill Wilson, later co-founder of Alcoholics Anonymous (AA). Thacher told Wilson about Jung's ideas. Wilson, who was finding it impossible to maintain sobriety, was impressed and sought out his own spiritual experience. The influence of Jung thus indirectly found its way into the formation of Alcoholics Anonymous, the original 12-step program, and from there into the whole 12-step recovery movement, although AA as a whole is not Jungian and Jung had no role in the formation of that approach or the 12 steps.

The above claims are documented in the letters of Carl Jung and Bill W., excerpts of which can be found in Pass It On, published by Alcoholics Anonymous.^[16] Although the detail of this story is disputed by some historians, Jung himself made reference to its substance -- including the Oxford Group participation of the individual in question -- in a talk that was issued privately in 1954 as a transcript from shorthand taken by an attendee (Jung reportedly approved the transcript), later recorded in Volume 18 of his Collected Works, The Symbolic Life ("For instance, when a member of the Oxford Group comes to me in order to get treatment, I say, 'You are in the Oxford Group; so long as you are there, you settle your affair with the Oxford Group. I can't do it better than Jesus.' I will tell you a story of such a case. A hysterical alcoholic was cured by this Group movement..."^[17])

Influences on culture

Literature

• Jung had a 16-year long friendship with author Laurens van der Post from which a number of books and a film were created about Jung's life.^[18]
• Herman Hesse, author of works such as Siddhartha and Der Steppenwolf, was treated by a student of Jung, Dr. Joseph Lang. This began for Hesse a long preoccupation with psychoanalysis, through which he came to know Carl Jung personally.^[19]
• James Joyce in his Finnegans Wake, asks "Is the Co-education of Animus and Anima Wholly Desirable?" his answer perhaps being contained in his line "anama anamaba anamabapa." The book also ridicules Carl Jung's analytical psychology and Sigmund Freud's psychoanalysis, by referring to "psoakoonaloose." Jung had been unable to help Joyce's daughter Lucia, who Joyce claimed was a girl "yung and easily freudened." Lucia was diagnosed as schizophrenic and was eventually permanently institutionalized.^[20]
• Jung's differentiation between sensing, intuition, thinking, and feeling inspired the categorization of two of the four delineating factors in the Myers-Briggs personality test. These are the "N" (intuition) vs. "S" (sensing) and "T" (thinking) vs. "F" (feeling) groupings.
• Jung's influence on noted Canadian novelist Robertson Davies is apparent in many of Davies's fictional works. In particular, The Cornish Trilogy and his novel The Manticore base their designs on Jungian concepts.
• Jung appears as a character in the novel Possessing the Secret of Joy by Alice Walker. He appears as the therapist of Tashi, the novel's protagonist. He is usually called "Mzee," but is identified by Alice Walker in the afterword.^[21]
• Jung appears as a character in the novel The Interpretation of Murder by Jed Rubenfeld.

Art

• The visionary Swiss painter Peter Birkhäuser was treated by a student of Jung, Marie-Louise von Franz, and corresponded with Jung regarding the translation of dream symbolism into works of art.^[22]

Television and film

• In Full Metal Jacket, the protagonist Joker is rebuked by a commanding officer for wearing a peace sign as well as the apparently contradictory inscription "born to kill", he claims it's a Jungarian statement
• Dr. Niles Crane on the popular television sitcom Frasier is a devoted Jungian psychiatrist, while his brother Dr. Frasier Crane is a Freudian psychiatrist. This is mentioned a number of times in the series, and from time to time forms a point of argument between the two brothers. One memorable scene had Niles filling in for Frasier on Frasier's call-in radio program, in which Niles introduces himself as the temporary substitute saying, "...and while my brother is a Freudian, I am a Jungian, so there'll be no blaming Mother today."
• Jung and his ideas are mentioned often, and sometimes play an integral role, in the television series Northern Exposure. Jung even makes an appearance in one of the character's dreams.
• In the movie, "The Eagle Has Landed" (1976) Oberst Radl (played by Robert Duvall) specifically refers to Jung as a "rational thinker" and "brilliant man" as he describes his theory of "synchronicity" to an underling: "At any other time, in any other place, this information (regarding the location and whereabouts of Winston Churchill) would be useless", Radl said. "And then synchronicity rears its ugly head."
• In the 2005 movie "Batman Begins", Dr. Jonathan Crane (played by Cillian Murphy) rationalizes a madman's seemingly nonsensical ramblings with the statement: "Patients suffering delusional episodes often focus their paranoia on an external tormentor. Usually one conforming to Jungian archetypes. In this case, a scarecrow."

Music

• Jung appears on the cover of The Beatles' Sgt. Pepper's Lonely Hearts Club Band.
• Peter Gabriel's song "Rhythm Of The Heat" (Security, 1982), tells about psychologist Carl Jung's visit to Africa, during which he joined a group of tribal drummers and dancers and became overwhelmed by the fear of losing control of himself. At the time, Jung was exploring the concept of the Collective Unconscious, and was afraid he would come under control of the music, as the drummers and dancers let the music control them in fulfillment of their ritual objectives. Gabriel learned about Jung's journey to Africa from Jung's essay Symbols And The Interpretation Of Dreams (ISBN 0-691-09968-5). In his song, Gabriel tries to capture the powerful feelings the African tribal music evoked in Jung by means of intense use of tribal drumbeats. The original song title was Jung in Africa.^[23]
• American rock band Tool allude to the Jungian concepts of 'anima/animus' and the 'shadow' in their 1996 album Ænima; the album title, itself, being a hybrid of the words 'enema' and 'anima'.
• The British pop band The Police's final album, Synchronicity, contains numerous allusions to Jung; the album cover prominently depicts bassist Sting reading a copy of Jung's work.

See also

Notes and references

Recommended reading

There is much literature on Jungian thought. For a good, short and easily accessible introduction to Jung's thought:

• Chapter 1 of Man and His Symbols, conceived and edited by Jung.

Other good introductory texts include:

• The Portable Jung, edited by Joseph Campbell (Viking Portable), ISBN 0-14-015070-6
• Edward F Edinger, Ego and Archetype, (Shambala), ISBN 0-87773-576-X
• Another recommended tool for navigating Jung's works is Robert Hopcke's book, A Guided Tour of the Collected Works of C.G. Jung, ISBN 1-57062-405-4. He offers short, lucid summaries of all of Jung's major ideas and suggests readings from Jung's and others' work that best present that idea.
• Edward C. Whitmont, The Symbolic Quest: Basic Concepts of Analytical Psychology, Princeton University Press, Princeton, New Jersey, 1969, 1979, ISBN 0-691-02454-5
• Anthony Stevens, Jung. A Very Short Introduction, Oxford University Press, Oxford, 1994, ISBN 0-19-285458-5
• O'Connor, Peter A. (1985). Understanding Jung, understanding yourself. New York, NY: Paulist Press. ISBN 0 809127997. 

Good texts in various areas of Jungian thought:

• Robert Aziz, C.G. Jung’s Psychology of Religion and Synchronicity (1990), currently in its 10th printing, is a refereed publication of The State University of New York Press. ISBN 0-7914-0166-9.
• Robert Aziz, Synchronicity and the Transformation of the Ethical in Jungian Psychology in Carl B. Becker, ed. Asian and Jungian Views of Ethics. Westport, CT: Greenwood, 1999. ISBN 0-313-30452-1.
• Robert Aziz, The Syndetic Paradigm:The Untrodden Path Beyond Freud and Jung (2007), a refereed publication of The State University of New York Press. ISBN 13:978-0-7914-6982-8.
• Edward F. Edinger, The Mystery of The Coniunctio, ISBN 0-919123-67-8. A good explanation of Jung's foray into the symbolism of alchemy as it relates to individuation and individual religious experience. Many of the alchemical symbols recur in contemporary dreams (with creative additions from the unconscious e.g. space travel, internet, computers)
• James A Hall M.D., Jungian Dream Interpretation, ISBN 0-919123-12-0. A brief, well structured overview of the use of dreams in therapy.
• James Hillman, "Healing Fiction", ISBN 0-88214-363-8. Covers Jung, Adler, and Freud and their various contributions to understanding the soul.
• Andrew Samuels, Critical Dictionary of Jungian Analysis, ISBN 0-415-05910-0
• June Singer, Boundaries of the Soul, ISBN 0-385-47529-2. On psychotherapy
• Marion Woodman, The Pregnant Virgin: A Process of Psychological Transformation ISBN 0-919123-20-1. The recovery of feminine values in women (and men). There are many examples of clients' dreams, by an experienced analyst.

And a more academic text:

• Andrew Samuels, The Political Psyche (Routledge), ISBN 0-415-08102-5. Difficult, but useful.

For the Jung-Freud relationship:

• Kerr, John. A Most Dangerous Method : The Story of Jung, Freud, and Sabina Spielrein. Knopf 1993. ISBN 0-679-40412-0.

For critical scholarship on Jung from the perspective of historians of psychiatry:

• Richard Noll, The Jung Cult: Origins of a Charismatic Movement (Princeton University Press, 1994); and
• Richard Noll, The Aryan Christ: The Secret Life of Carl Jung (Random House, 1997)[1]
• Sonu Shamdasani, Cult Fictions, ISBN 0-415-18614-5. Critique of the above works by Noll.
• Sonu Shamdasani, Jung and the Making of Modern Psychology : The Dream of a Science, ISBN 0-521-53909-9. A comprehensive study of the origins of Jung's psychology which places it in a historical and philosophical context. The author calls this a "Cubist history".
• Sonu Shamdasani, Jung Stripped Bare, ISBN 1-85575-317-0. Critique of Jung biographies.
• Bair, Deirdre. Jung: A Biography. Boston: Little, Brown and Co, 2003.

Jung bibliography

Works arranged by original publication date if known:

• Jung, C. G. (1902–1905). Psychiatric Studies. The Collected Works of C. G. Jung Vol. 1. 1953, ed. Michael Fordham, London: Routledge & Kegan Paul, and Princeton, N.J.: Bollingen. This was the first of 18 volumes plus separate bibliography and index. Not including revisions the set was completed in 1967.
• Jung, C. G. (1904–1907) Studies in Word Association. London: Routledge & K. Paul. (contained in Experimental Researches, Collected Works Vol. 2)
• Jung, C. G. (1907). The Psychology of Dementia Praecox. (2nd ed. 1936) New York: Nervous and Mental Disease Publ. Co. (contained in The Psychogenesis of Mental Disease, Collected Works Vol. 3. This is the disease now known as schizophrenia)
• Jung, C. G. (1907–1958). The Psychogenesis of Mental Disease. 1991 ed. London: Routledge. (Collected Works Vol. 3)
• Jung, C. G., & Hinkle, B. M. (1912). Psychology of the Unconscious : a study of the transformations and symbolisms of the libido, a contribution to the history of the evolution of thought. London: Kegan Paul Trench Trubner. (revised in 1952 as Symbols of Transformation, Collected Works Vol.5 ISBN 0-691-01815-4)
• Jung, C. G., & Long, C. E. (1917). Collected Papers on Analytical Psychology (2nd ed.). London: Balliere Tindall & Cox. (contained in Freud and Psychoanalysis, Collected Works Vol. 4)
• Jung, C. G. (1917, 1928). Two Essays on Analytical Psychology (1966 revised 2nd ed. Collected Works Vol. 7). London: Routledge.
• Jung, C. G., & Baynes, H. G. (1921). Psychological Types, or, The Psychology of Individuation. London: Kegan Paul Trench Trubner. (Collected Works Vol.6 ISBN 0-691-01813-8)
• Jung, C. G., Baynes, H. G., & Baynes, C. F. (1928). Contributions to Analytical Psychology. London: Routledge & Kegan Paul.
• Jung, C. G., & Shamdasani, S. (1932). The Psychology of Kundalini Yoga: notes of a seminar by C.G. Jung. 1996 ed. Princeton, N.J.: Princeton University Press.
• Jung, C. G. (1933). Modern Man in Search of a Soul. London: Kegan Paul Trench Trubner, (1955 ed. Harvest Books ISBN 0-15-661206-2)
• Jung, C. G., (1934–1954). The Archetypes and The Collective Unconscious. (1981 2nd ed. Collected Works Vol.9 Part 1), Princeton, N.J.: Bollingen. ISBN 0-691-01833-2
• Jung, C. G. (1938). Psychology and Religion The Terry Lectures. New Haven: Yale University Press. (contained in Psychology and Religion: West and East Collected Works Vol. 11 ISBN 0-691-09772-0).
• Jung, C. G., & Dell, S. M. (1940). The Integration of the Personality. London: Routledge and Kegan Paul.
• Jung, C. G. (1944). Psychology and Alchemy (2nd ed. 1968 Collected Works Vol. 12 ISBN 0-691-01831-6). London: Routledge.
• Jung, C. G. (1947). Essays on Contemporary Events. London: Kegan Paul.
• Jung, C. G. (1947, revised 1954). On the Nature of the Psyche. 1988 ed. London: Ark Paperbacks. (contained in Collected Works Vol. 8)
• Jung, C.G. (1949). Foreword, pp. xxi-xxxix (19 pages), to Wilhelm/Baynes translation of The I Ching or Book of Changes. Bollingen Edition XIX, Princeton University Press.(contained in Collected Works Vol. 11)
• Jung, C. G. (1951). Aion: Researches into the Phenomenology of the Self (Collected Works Vol. 9 Part 2). Princeton, N.J.: Bollingen. ISBN 0-691-01826-X
• Jung, C. G. (1952). Synchronicity: An Acausal Connecting Principle. 1973 2nd ed. Princeton, N.J.: Princeton University Press, ISBN 0-691-01794-8 (contained in Collected Works Vol. 8)
• Jung, C. G. (1956). Mysterium Coniunctionis: An Inquiry into the Separation and Synthesis of Psychic Opposites in Alchemy. London: Routledge. (2nd ed. 1970 Collected Works Vol. 14 ISBN 0-691-01816-2) This was Jung's last book length work, completed when he was eighty.
• Jung, C. G. (1957). The Undiscovered Self (Present and Future). 1959 ed. New York: American Library. 1990 ed. Bollingen ISBN 0-691-01894-4 (50 p. essay, also contained in collected Works Vol. 10)
• Jung, C. G., & De Laszlo, V. S. (1958). Psyche and Symbol: A Selection from the Writings of C.G. Jung. Garden City, N.Y.: Doubleday.
• Jung, C. G., & De Laszlo, V. S. (1959). Basic Writings. New York: Modern Library.
• Jung, C. G., & Jaffe A. (1962). Memories, Dreams, Reflections. London: Collins. This is Jung's autobiography, recorded and edited by Aniela Jaffe, ISBN 0-679-72395-1
• Jung, C. G., Evans, R. I., & Jones, E. (1964). Conversations with Carl Jung and Reactions from Ernest Jones. New York: Van Nostrand.
• Jung, C. G., & Franz, M.-L. v. (1964). Man and His Symbols. Garden City, N.Y.: Doubleday, ISBN 0-440-35183-9
• Jung, C. G. (1966). The Practice of Psychotherapy: Essays on the Psychology of the Transference and other Subjects (Collected Works Vol. 16). Princeton, N.J.: Princeton University Press.
• Jung, C. G. (1967). The Development of Personality. 1991 ed. London: Routledge. Collected Works Vol. 17 ISBN 0-691-01838-3
• Jung, C. G. (1970). Four Archetypes; Mother, Rebirth, Spirit, Trickster. Princeton, N.J.: Princeton University Press. (contained in Collected Works Vol. 9 part 1)
• Jung, C. G. (1974). Dreams. Princeton, N.J.: Princeton University Press (compilation from Collected Works Vols. 4, 8, 12, 16), ISBN 0-691-01792-1
• Jung, C. G., & Campbell, J. (1976). The Portable Jung. a compilation, New York: Penguin Books. ISBN 0-14-015070-6
• Jung, C. G., Rothgeb, C. L., Clemens, S. M., & National Clearinghouse for Mental Health Information (U.S.). (1978). Abstracts of the Collected Works of C.G. Jung. Washington, D.C.: U.S. Govt. Printing Office.
• Jung, C. G., & Antony Storr ed., (1983) The Essential Jung. a compilation, Princeton, N.J.: Princeton University Press, ISBN 0-691-02455-3
• Jung, C. G. (1986). Psychology and the East. London: Ark. (contained in Collected Works Vol. 11)
• Jung, C. G. (1987). Dictionary of Analytical Psychology. London: Ark Paperbacks.
• Jung, C. G. (1988). Psychology and Western Religion. London: Ark Paperbacks. (contained in Collected Works Vol. 11)
• Jung, C. G., Wagner, S., Wagner, G., & Van der Post, L. (1990). The World Within C.G. Jung in his own words [videorecording]. New York, NY: Kino International : Dist. by Insight Media.
• Jung, C. G., & Hull, R. F. C. (1991). Psychological Types (a revised ed.). London: Routlege.
• Jung, C. G., & Chodorow, J. (1997). Jung on Active Imagination. Princeton, N.J.: Princeton University Press.
• Jung, C. G., & Jarrett, J. L. (1998). Jung's Seminar on Nietzsche's Zarathustra (Abridged ed.). Princeton, N.J.: Princeton University Press.
• Jung, C. G., & Pauli, Wolfgang, C. A. Meier (Editor). (2001). Atom and Archetype : The Pauli/Jung Letters, 1932-1958, Princeton, N.J.: Princeton University Press. ISBN 0-691-01207-5
• Jung, C. G., & Sabini, M. (2002). The Earth Has a Soul: the nature writings of C.G. Jung. Berkeley, Calif.: North Atlantic Books.
• Anthony Stevens. "Jung, A Very Short Introduction" (1994)

An early writing by Jung, dating from around 1917, was his poetic work, The Seven Sermons To The Dead (Full Text). Written in the persona of the 2nd century religious teacher Basilides of Alexandria, it explores ancient religious and spiritual themes, including those of gnosticism. This work is included in some editions of Memories, Dreams, Reflections.