Serie E brev nr 5

Magazine Overview

Title: BREVCIRKELN
Issue: 5
Volume: SERIE E
Date: Söndagen den 24 Maj 1964 (Sunday, May 24, 1964)
Publisher: DAGENS NYHETER

This issue of 'BREVCIRKELN' features a significant article by Professor Börje Cronholm, head of the psychiatric clinic at Károlinska sjukhuset, titled "CG JUNG OCH DET EVIGA LIVET." (C.G. Jung and the Eternal Life). The article is a review and analysis of C.G. Jung's autobiography, 'Mitt liv. Minnen, drömmar, tankar.' (Memories, Dreams, Reflections), which had recently been translated into Swedish.

C.G. Jung and the Eternal Life

Professor Cronholm begins by commending Jung's decision to have his book published only after his death, allowing him to express his innermost thoughts and experiences without the immediate pressure of polemics with the ignorant or uncomprehending. Cronholm notes the remarkable clarity and precision with which Jung formulated his ideas, even on abstract subjects like deep psychology and parapsychological experiences.

The central theme highlighted by Cronholm is Jung's lifelong struggle to reconcile a large number of parapsychological experiences with the orthodox scientific worldview. Jung came to believe that the human soul contains elements, or perhaps a central part, that lives multiple lives and continues after physical death. He found strong indications for spiritualism, even if he, as a natural scientist, could not accept the evidence presented. Jung's own rigorous demands for proof regarding the eternal nature of personality are described as sharp-witted, yet they also reveal how his objectivity was limited by his effort to fit his extensive and detailed metaphysical experiences into an 1800s materialistic worldview.

An episode involving mosaics in the Baptistery of Ravenna is cited as an example of Jung's contributions to understanding the true nature of the human being. These mosaics, which had never been fully executed as planned, immediately captured Jung's interest when he visited the chapel with a student. He studied them extensively, only later realizing that, physically, no such wall paintings existed or had ever existed.

Cronholm observes that this type of phenomenon is often dismissed by reviewers like Professor Cronholm himself (referring to a previous review in DN) as fantasy or superstition. However, Jung is praised for his honesty and intelligence in acknowledging facts when confronted with them. His attempts to integrate parafenomena and the concept of reincarnation into the exclusive physical scientific worldview are deemed highly interesting and valuable. These attempts reflect a broader shift occurring in modern culture, where the materialistic worldview is becoming increasingly untenable, and non-physical realities are gaining more attention.

Regarding the latter part of Jung's book, Cronholm quotes a reviewer who described it as more of a "building-up text for those who already accept Jung's viewpoint than a biography in the usual sense." This suggests a critical stance from the reviewer towards "Jung's viewpoint."

Cronholm interprets Jung's viewpoint as an effort to understand and systematize all phenomena occurring in the human soul, including parapsychological ones. He finds this approach significantly more valuable and intelligent than the one that "sticks its head in the bush and closes its eyes" to parapsychological phenomena.

Jung's book, according to Cronholm, serves as a model for the transformation our culture is currently undergoing. The materialistic worldview is depicted as engaged in a hopeless struggle against supersensory experiences. Jung is shown desperately trying to cling to a universe where only the physical exists. However, from his starting point, he arrives at the same conclusion as many leading atomic physicists: the only thing we can be sure of about matter is that it does not exist, or rather, it is not material.

The article concludes with a note from Ivan Troëng, stating that this letter, submitted to DN days after Professor Cronholm's review, was ignored by the newspaper.

Carl Gustav Jung (1875-1961)

Carl Gustav Jung is presented as a classic figure in dynamic psychology, often mentioned alongside Freud and Adler. While Freud's significance is widely acknowledged, Adler's influence has waned, and Jung's position is described as more problematic. Jung made significant scientific contributions in his youth, but his later work is characterized as not strictly scientific psychology. He developed a detailed but somewhat obscure theory of the psyche's structure and dynamics, based on a religious-mystical worldview far removed from the critical modesty of natural science.

His writings are described as difficult to access and indicative of immense learning, but their profundity is questioned, with some finding them merely obscure. The book "Mitt liv. Minnen, drömmar, tankar," edited by Aniela Jaffé and translated and adapted by Ivar Alm, is noted for its unusual creation process, involving dictation from Jung and subsequent editing.

Childhood and Early Life

Jung's childhood and youth are depicted as the most vivid and accessible parts of the book. His father was a poor Protestant priest, and Jung's early life was marked by religious issues. He experienced religious visions that conflicted with conventional Christianity, leading to complex feelings about God and a sense of isolation.

Jung is described as living largely in his fantasy world as a child and not being a particularly outstanding student. He felt divided into two personalities: a rational part interested in natural science (No. 1) and a part driven by religious and mystical needs (No. 2). This led to a struggle in choosing a career, eventually resulting in a compromise to study medicine. He later decided to pursue psychiatry, much to the surprise of his friends, given his prospects in internal medicine.

Career and Break with Freud

Jung began his career as an assistant at the Burghölzli psychiatric hospital in Zurich in 1900. Influenced by Freud's "The Interpretation of Dreams," Jung made significant psychiatric contributions. He applied a similar approach to understanding the statements of the mentally ill, conducting extensive research on the psychological structure of "dementia praecox" (schizophrenia). He demonstrated that the seemingly incomprehensible delusions of patients could be interpreted symbolically, offering a comprehensible meaning for the patient.

Jung's relationship with Freud is detailed, noting a mutual distrust that led to an open break in 1913. The article suggests that the intellectual and emotional dynamics between them were complex, with Jung's version being presented. A key reason for the break was their differing personalities, which were reflected in their psychological theories. Jung's inclination towards mysticism and the occult, in contrast to Freud's clear, cool, and critical intellectualism, is highlighted.

After the break with Freud, Jung experienced a period of inner uncertainty. His production during this time involved extensive processing and explanations of his own experiences, drawing from diverse sources like Gnosticism, astrology, Kabbalah, alchemy, and Eastern philosophies. This led to his comprehensive theory of the psyche's structure and dynamics, characterized by imagination and bold combination rather than critical analysis.

Critiques and Jung's Worldview

The latter part of Jung's book is described as more of a devotional text for his followers than a biography. The article notes instances of what it calls "primitive superstition" in Jung's work, such as objects breaking spontaneously or premonitions of events. It quotes Freud's friendly letter from 1909, expressing interest in Jung's "complex-ghost research" while maintaining a distance.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the exploration of C.G. Jung's life, work, and autobiography. The central focus is on Jung's attempt to bridge the gap between empirical science and parapsychological phenomena, particularly his theories on reincarnation and the soul's eternal nature. The article also delves into Jung's personal journey, his early life, his relationship with Sigmund Freud, and the development of his unique psychological framework. The editorial stance, as conveyed through Professor Cronholm's analysis, appears to be one of critical engagement with Jung's ideas, acknowledging his intellectual honesty and the cultural significance of his work while also questioning the scientific rigor and potential for superstition in some of his conclusions. The inclusion of Ivan Troëng's letter, which was apparently ignored by the newspaper, suggests a broader discussion within the publication about the reception and interpretation of Jung's controversial theories.