Carl Jung, a Swiss psychiatrist and psychoanalyst, is known for his extensive work on the human psyche and the study of the occult. Although primarily known for his contributions to psychology, Jung had a strong interest in the mystical and esoteric aspects of human consciousness. Throughout his career, Jung explored various occult practices and beliefs, including astrology, alchemy, and spiritualism. He saw these subjects as valuable tools for understanding the depths of the human mind and unlocking hidden aspects of the self. One of Jung's most significant contributions to the study of the occult was his exploration of archetypes. He believed that archetypes were universal symbols and patterns that existed in the collective unconscious of humanity.
He believed that archetypes were universal symbols and patterns that existed in the collective unconscious of humanity. These archetypes, such as the hero, the wise old man, and the shadow, could be found across different cultures and religions, representing fundamental aspects of human nature. Jung also studied dreams and their significance in occult practices.
When Psychoanalysts Believed in Magic
Sigmund Freud told Carl Jung it was important to keep sexuality at the center of the human psyche, rather than anything spiritualist.
Group photo in front of Clark University: Front row: Sigmund Freud, G. Stanley Hall, C. G. Jung; Back row: Abraham A. Brill, Ernest Jones, Sándor Ferenczi.
January 22, 2019 February 24, 2020 3 minutes The icon indicates free access to the linked research on JSTOR.The discipline of psychoanalysis has always struggled to define itself as truly scientific. As psychologist and historian Júlia Gyimesi writes, something that made this difficult from the get-go was the deep interest many early Freudians had in the occult.
The psychoanalytic view that people are subject to drives hidden from the conscious mind had a natural connection with spiritualists’ ideas. If we, as rational beings, are not in control of our minds, it wasn’t that far of a leap to imagine that some mysterious force—internal or external—must be influencing our actions.
Despite his skepticism about supernatural phenomena, Freud himself was also interested in the occult.
So it may not be surprising that a number of early Freudians attempted to study spiritualists’ claims of telepathy and other supposed psychic phenomena. For example, Gyimesi writes, Sándor Ferenczi, Freud’s close collaborator and founder of the Budapest School of psychoanalysis, conducted experiments with mediums and clairvoyants. Ferenczi argued that thought-transference was common among his patients. In a 1910 letter to Freud, he wrote “I am reading my patients’ thoughts (in my free associations) … This method will be suitable to catch the patient’s most active complexes at work.”
Freud, always deeply worried about the reputation of psychoanalysis, warned Ferenczi that he was “throwing a bomb into the psychoanalytic edifice.” But, despite his skepticism about supernatural phenomena, Freud himself was also interested in the occult. In a 1921 letter, he wrote:
I am not one of those who dismiss a priori the study of so-called occult psychic phenomena as unscientific, discreditable or even as dangerous. If I were at the beginning rather than at the end of a scientific career, as I am today, I might possibly choose just this field of research, in spite of all difficulties.
The most famous advocate for an expansion of psychoanalytic theory into the realm of the occult was Freud’s favorite disciple, Carl Jung. Jung’s interest in the supernatural developed before he met Freud; several members of his mother’s family claimed supernatural abilities. In his professional lectures, Jung critiqued purely materialist thinking as “intellectual death.” He argued for the existence of an immortal soul, with a presence outside space and time. Gyimesi writes that Jung’s theory “desexualized the motivational basis of psychoanalysis and posited an obscure, scarcely rational life-force at the center of the human psyche.”
This horrified Freud. Jung later recalled a conversation in which Freud asked him to pledge never to abandon the sexual theory. “You see we must make a dogma of it, an unshakable bulwark,” Jung recalled Freud saying. Jung wrote that, “In some astonishment I asked him, ‘A bulwark—against what?’ To which he replied, ‘Against the black tide of mud’—and here he hesitated for a moment, then added, ‘of occultism.’”
Get Our Newsletter
By highlighting sex, Gyimesi writes, Freud insisted on the unconscious as a biological phenomenon, closing off interpretations based in mental states that transcended the individual mind.
Today, of course, many of us consider Freud’s ideas about sexuality pseudoscientific, even as we take for granted that our behavior is often motivated by unconscious drives of some sort.
Have a correction or comment about this article?Please contact us.
He believed that dreams were a gateway into the unconscious mind and contained valuable insights into one's psychological state. By analyzing the symbols and imagery in dreams, Jung believed that individuals could gain a deeper understanding of their unconscious desires and fears. However, it is essential to note that Jung approached the occult from a psychological perspective rather than a religious or mystical one. He saw occult practices as tools for self-exploration and transformation rather than literal truths. His interest in the occult was not a rejection of science and rationality but an acknowledgment of the complexity and depth of the human psyche. In conclusion, Carl Jung's exploration of the occult has had a lasting impact on the fields of psychology and spirituality. His work on archetypes, dreams, and the collective unconscious has provided valuable insights into the human experience. While his ideas on the occult may be controversial and debated, Jung's contributions continue to influence our understanding of the inner workings of the human mind..
Reviews for "The role of the occult in Carl Jung's concept of individuation"
1. Emily - 2 stars - I was really disappointed with "Carl Jyng Occult". The writing felt disorganized and lacking in depth. The author seemed to jump from topic to topic without providing enough information or analysis. It felt more like a collection of random thoughts rather than a cohesive exploration of the occult. Additionally, the book was filled with grammatical errors and typos, which made it difficult to read. Overall, I found the whole experience to be frustrating and unsatisfying.
2. Mike - 1 star - "Carl Jyng Occult" was a complete waste of time. I was expecting a well-researched and thought-provoking book on the occult, but instead, I got a poorly written and poorly organized mess. The author's arguments were weak and often based on unfounded assertions. The book lacked any real substance or originality, and it felt like the author was just regurgitating information that is readily available elsewhere. I would not recommend this book to anyone interested in the occult or looking for a genuine exploration of the subject.
3. Sarah - 2 stars - I found "Carl Jyng Occult" to be lacking in credibility and depth. The author seemed to rely heavily on personal anecdotes and beliefs rather than presenting solid evidence or engaging with existing research on the topic. The book also lacked a clear structure and flow, making it difficult to follow the author's train of thought. Overall, I was not convinced by the arguments put forth in this book and would not recommend it to others interested in the occult.
4. John - 1 star - "Carl Jyng Occult" was a huge letdown for me. The author's writing style was confusing and convoluted, making it difficult to understand his main points. The book also lacked any real depth or originality. It felt like a rehashing of common knowledge and cliched ideas about the occult. I was hoping for a fresh and insightful take on the subject, but instead, I got a jumbled mess of repetitive information. I would not recommend this book to anyone looking for a substantive exploration of the occult.