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Dream Interpretation Ancient and Modern: Notes from the Seminar Given in 1936-1941 (Philemon Foundation) - Hardcover

Buch 6 von 12: Lectures Delivered at ETH Zurich

Jung, C. G.

 
9780691159454: Dream Interpretation Ancient and Modern: Notes from the Seminar Given in 1936-1941 (Philemon Foundation)

Inhaltsangabe

From 1936 to 1941, C. G. Jung gave a four-part seminar series in Zurich on children's dreams and the historical literature on dream interpretation. This book completes the two-part publication of this landmark seminar, presenting the sessions devoted to dream interpretation and its history. Here we witness Jung as both clinician and teacher: impatient and sometimes authoritarian but also witty, wise, and intellectually daring, a man who, though brilliant, could be vulnerable, uncertain, and humbled by life's mysteries. An invaluable document of perhaps the most important psychologist of the twentieth century at work, this splendid book is the fullest representation of Jung's interpretations of dream literatures, filling a critical gap in his collected works.

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Über die Autorin bzw. den Autor

John Peck is a Jungian analyst in private practice. He is a cotranslator of Jung's Red Book and the author of ten books of poetry, including Contradance. Lorenz Jung, now deceased, was a grandson of C. G. Jung and a Jungian analyst in private practice. Maria Meyer-Grass is a Jungian analyst in private practice. Ernst Falzeder is lecturer at the University of Innsbruck and senior editor at the Philemon Foundation. He is the editor of The Complete Correspondence of Sigmund Freud and Karl Abraham, 1907–1925.

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"This beautifully translated volume foregrounds the mature Jung and demonstrates how dreams, over time, will always illuminate the intentions of our souls and expose the attitudes that limit us. As John Peck notes, Jung's standpoint draws upon dramatic as well as medical perspectives to bring out the individuating purposiveness at the heart of dreaming."--John Beebe, author ofIntegrity in Depth

"This important seminar affords us the rare privilege of experiencing Jung as a palpably salty master teacher. Already highly regarded for his collaboration on translating Jung'sRed Book, John Peck supplies a tour de force introduction that shows how Jung's reading of the unfolding action in dreams underwrites our senses of emergence, destiny, fate, and freedom. This book is a must for anyone interested in dream work and the legacy of Jungian psychology."--Stanton Marlan, president of the Pittsburgh Society of Jungian Analysts

"This is a very important book that adds a critical dimension to the Jungian literature. It provides a look into how Jung formulated his thinking in a group setting, and how he tried to put forward his conceptualizations. Readers will encounter Jung's darker side, but they will also become acquainted with his creative genius for interpreting dreams, his wide scholarship, and his penetrating intuition."--Brian Feldman, Jungian psychoanalyst

"This book is a major contribution to understanding Jung's method of dream interpretation. It elucidates more deeply than other edited and translated texts the inner dynamics of Jung's epistemology with regard to his understanding of the human psyche. The book represents an exceptionally high level of scholarship."--Eugene Taylor, author ofWilliam James on Consciousness beyond the Margin

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"This beautifully translated volume foregrounds the mature Jung and demonstrates how dreams, over time, will always illuminate the intentions of our souls and expose the attitudes that limit us. As John Peck notes, Jung's standpoint draws upon dramatic as well as medical perspectives to bring out the individuating purposiveness at the heart of dreaming."--John Beebe, author ofIntegrity in Depth

"This important seminar affords us the rare privilege of experiencing Jung as a palpably salty master teacher. Already highly regarded for his collaboration on translating Jung'sRed Book, John Peck supplies a tour de force introduction that shows how Jung's reading of the unfolding action in dreams underwrites our senses of emergence, destiny, fate, and freedom. This book is a must for anyone interested in dream work and the legacy of Jungian psychology."--Stanton Marlan, president of the Pittsburgh Society of Jungian Analysts

"This is a very important book that adds a critical dimension to the Jungian literature. It provides a look into how Jung formulated his thinking in a group setting, and how he tried to put forward his conceptualizations. Readers will encounter Jung's darker side, but they will also become acquainted with his creative genius for interpreting dreams, his wide scholarship, and his penetrating intuition."--Brian Feldman, Jungian psychoanalyst

"This book is a major contribution to understanding Jung's method of dream interpretation. It elucidates more deeply than other edited and translated texts the inner dynamics of Jung's epistemology with regard to his understanding of the human psyche. The book represents an exceptionally high level of scholarship."--Eugene Taylor, author ofWilliam James on Consciousness beyond the Margin

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Dream Interpretation Ancient & Modern

Notes from the Seminar Given in 1936–1941

By C.G. JUNG

PRINCETON UNIVERSITY PRESS

Copyright © 2014 Princeton University Press
All rights reserved.
ISBN: 978-0-691-15945-4

Contents

Note to the English Edition, vii,
Acknowledgments, ix,
Preface and Introduction by the Original Editors, Lorenz Jung and Maria Meyer-Grass, xi,
Calendar Contents for the Full Seminar, Winter Term, 1936/37–Winter Term, 1940/41 (coordinated with Children's Dreams Seminar), xvii,
Introduction by the editor, John Peck, xxi,
A. Older Literature on Dream Interpretation (Commencing Winter Term 1936/37),
CHAPTER 1. Macrobius: Commentarius ex Cicerone in Somnium Scipionis Paper by W. Bächtold, 3,
CHAPTER 2. Artemidorus: Five Books on the Art of Dream Interpretation Paper by Grete Adler, 14,
CHAPTER 3. Synesius of Cyrene: Treatise on Dream Visions Paper by Rivkah Schärf, 22,
CHAPTER 4. Caspar Peucer, De Somniis Paper by Marie-Louise von Franz, 32,
B. The Enlightenment and Romanticism,
CHAPTER 5. M. l'Abbé Richard, Théorie des songes Paper by Dr. Alice Leuzinger, 45,
CHAPTER 6. Franz Splittgerber, Schlaf und Tod Paper by Kristin Oppenheim, 49,
C. The Modern Period,
CHAPTER 7. Yves Delage, Le Rêve Paper by Hans Baumann, 57,
CHAPTER 8. Discussion of Paul W. Radestock, Schlaf und Traum Paper by Dr. Alice Kitzinger, 69,
CHAPTER 9. Discussion of Philipp Lersch, Der Traum in der deutschen Romantik Paper by Dr. Charlotte Spitz, 74,
CHAPTER 10. Discussion of Jackson Steward Lincoln, The Dream in Primitive Cultures Paper by Dr. Kenower Bash, 82,
CHAPTER 11. Discussion of Eugène Marais, The Soul of the White Ant Paper by Carol Baumann, 94,
D. Visions and Dreams,
CHAPTER 12. Discussion of the Visions of St. Perpetua Paper by Marie-Louise von Franz, 107,
CHAPTER 13. Discussion of the Dreams of the Renaissance Scholar Girolamo Cardano Paper by Dr. E. Lev, 122,
CHAPTER 14. Discussion of Three Dreams of Dr. John Hubbard, alias Peter Blobbs (The Censer, the Swinging Ax, and the Man at the End of the Corridor) Paper by Carol Baumann, 216,
Bibliography, 241,
Index, 249,


CHAPTER 1

Macrobius: Commentarius ex Cicerone in Somnium Scipionis

Paper by W. Bächtold


Mr. Bächtold: Macrobius lived around AD 400. He was a Neoplatonist in Rome who wrote in support of pagan antiquity. Besides his commentary on Cicero's Somnium Scipionis, to be discussed here, his works are the Saturnalia and contributions to grammar.

The text of Scipio's dream in Cicero's De re publica is extant only in the work of Macrobius, and has been reconstructed from that source. The dreamer is Scipio Africanus Junior (Africanus Minor). He lived from 185 to 129 BC, dying at fifty-six (= eight times seven years, which will be important later on). By adoption he became the grandson of Scipio (Africanus Maior). In 146 he conquered Carthage, and in 133 Numantia. He was killed in 129 BC.

Scipio visited Africa together with his invited friend Masinissa. They discussed Scipio Senior (Africanus Maior), who had defeated Hannibal. The following night he dreamed:

[Abbreviated summary] Africanus Maior—his spiritual father—appears to him and prophesies that he, the son, would destroy Carthage in two years. At first he would be sent to various countries as a legate, then become consul, and finally dictator and restorer of the state. He would achieve pre-eminence, provided that his relatives did not kill him beforehand. Then he is told that those who had distinguished themselves by their virtues [virtutes] would live on after death. At that point young Scipio professes his wish to die. His father warns him that he is not allowed to do, for that would arrogate a right reserved to the gods. His father then reveals heaven with its nine spheres, and then the earth, divided into several zones. Finally, his father reveals to him the immortality and divinity of the soul, declaring, "deum te esse scitare."


This dream was recorded by Cicero, and Macrobius wrote a long commentary on it. Chapters 1 and 2 of his contribution contain the introduction and philosophical disputations; in the third chapter he presents a classification of dreams into five categories:

1. somnium: dreams proper

2. visio: vision (la vision)

3. oraculum: oracle (l'oracle)

4. insomnium: (le rêve) [dream image, insomnia]

5. visum: phantasm, phantasmagoria (le spectre) [dream vision, apparition]


According to Macrobius, the last two categories are not worthy of explanation, because they contain nothing divine (divinatio): in the insomnium we experience the same as in waking daily life, the same hardships and labors. These dreams are about our love, our enemies, about food, money, or prestige, in the sense that sometimes we win them, sometimes we lose them. The insomnium is gone with the night, lacks meaning and significance, and in no way can we profit from it. The visum appears when we are neither asleep nor awake, but still in a semi-conscious state. Fantasy figures appear that cannot be found in nature. They dance around us, sometimes instilling joy, sometimes sadness. People believe that stomachache in sleep is caused by these creatures. So these two kinds of dreams cannot help us read the future.

This case is different with the other three kinds. The oracle presents itself as follows: an honorable, important person appears (father, mother, priest, deity) and enlightens us about what we ought or ought not to do, what is or is not going to happen. The vision is a look into the future. We dream of something that will happen shortly afterward, for instance, of a friend who will visit us. The dream proper (somnium) invariably expresses itself, according to Macrobius, figuratively (symbolically), and in such a confusing way that we have to interpret it. This dream proper is divided into five subcategories:

a. proprium: about the dreamer himself, in an active or passive role

b. alienum: about another person

c. commune: the common experience of a group in the dream

d. publicum: about a community: city, square, theater, etc.

e. generale: the universe (heaven, stars, earth) speaks to the dreamer to tell him something new.


In Scipio's dream, we can find the first three categories and all five subcategories: (1.) the oracle (his grandfather Africanus explains the future to him); (2.) the vision (he sees the place where he will live after his death); (3.) the dream (without interpretation it is impossible to understand what he has been told). The five subcategories can be found as follows in the dream: (a) proprium (he, Scipio, is led to the higher regions); (b) alienum (he sees other souls in the realm of the dead; (c) commune (what he sees also relates to him, because after his death he will have the same experience); (d) publicum (dealing with Rome's victory over Carthage); (e) generale (he sees movements in the heavens and hears the music of the spheres).

How is it that Scipio has such a "great dream," being still a simple soldier at that moment? The general view was that such dreams were dreamed only by the "magistratus et rector rei publicae." The answer to this question therefore would be: because...

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