Marie Louise Von Franz (1915-1998) was a classical (or purist) Jungian. She was Carl Jung's main collaborator. She first met Jung at age 18. As Thomas Kirsch writes "When she was eighteen (1933) and was on a lass trip from school, she met Jung. She wanted to go into analysis with him, but could not afford it. In exchange for analysis, she did translations of Latin and Greek texts which he needed for his research into alchemy."1 And later when Jung penned the fourteenth volume of his collected works, Mysterium Coniunctionis: An Inquiry into the Separation and Synthesis of Psychic Opposites in Alchemy Von Franz wrote a text that accompanies it titled Aurora Consurgens: A Document Attributed to Thomas Aquinas on the Problem of Opposites in Alchemy.
[...] But if they immerse themselves in the Jungian worldview then they are turning more and more away from doing that which they must do if they are to be psychologically healthy. Instead, they hide away in the Jungian religion that basically sticks two fingers up at where the individual's psyche should be at and where culture is at. I admit that this is an unfortunate way to conclude an essay on Marie Louise Von Franz as I accept and respect that she was a clearly intelligent and imaginative thinker who put in total effort and commitment to Jung's work. [...]
[...] Therefore, it can become unrealistic if this is thought of as alchemical the patient becomes more divorced than before from his setting in contemporary life.”3 Von Franz certainly took up the baton of working on the dominant transpersonal side of Jungian psychology (archetypes, fairy tales, alchemy, synchronicity/psychophysical unity and so on) as opposed to a more personal clinical psychoanalytic approach dealing with complexes, dissociation, and ego problems. Hence, Jungian psychology rightly becomes associated with religiosity. Jungian psychology accepts the personal psychological problems and instead of dealing with them on their own terms advocates religion as cure. [...]
[...] Jung (Springer) Jung, (1964) Man and His Symbols (Fontana Press) Jung, (1995) Memories, Dreams, Reflections (Recorded and Edited by Aniela Jaffe) (Fontana Press) Kirsch, The Jungians: A Comparative and Historical Perspective (Routledge) Kirsch, (24th September 2008) IAJS Discussion Forum: Topic: Splits in Zurich and London Lindorff, (2004) Pauli and Jung: The Meeting of Two Great Minds (Quest Books) Noll, (1997) The Jung Cult: Origins of a Charismatic Movement (Touchstone) Papadopoulos, R. (2006) Jung and the Post-Jungians: Theory, Practice and Applications [...]
[...] Then [as Daniel Anderson says] people like Mario Jacoby and Toni Frei went to London and brought back some of Fordham's ideas to the old Jung Institute. So the developmental strand also came in at the Jung Institute”. Freud had been a topic from the very beginning at the Institute, but it was only theoretical and no Freudian actually taught at the Institute.”8 Von Franz and others were uncomfortable about these developments and hence, given the authority and influence that Von Franz had in the Jungian world, she had the ability to set up a new center. [...]
[...] Suzanne Gieser says that Von Franz hoped to win Jung's and Pauli's approval to have her paper published as an accompanying work to Jung's essay on synchronicity and Pauli's Kepler essay.11 However, whilst the idea won Jung's approval, Pauli was against it.12 Nevertheless Von Franz and Pauli were, as said, close. They were both intuitive introverted thinkers and exchanged many letters to one another. Indeed, speculation that they had an affair is fuelled by the fact that Von Franz letters to Pauli were burned by Pauli's widow. [...]
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