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Author: Gottfried Heuer

ambivalent. During his 1925 ‘psychological expedition’ to East Africa, he longs to reconnect with the ‘primitive’ world (Burleson, 2005 , p. 16), to ‘encounter his ‘inner savage’’ (ibid., p. 61), whilst simultaneously harbouring fears of ‘going black’ (ibid., pp. 187ff.) and of ‘racial infection’, which he

In: International Journal of Jungian Studies
Author: Roger Brooke

skin,’ (p. 273) which emerged more directly five years later in East Africa. What is extraordinary is that Jung understands the dream as coming from the self, but he does not apply his own theory of dreams to his dream. He does not ask how the self might be trying to compensate for the limitations

In: International Journal of Jungian Studies

, Jr., edited by Philip J. Deloria and Jerome S. Bernstein, New Orleans, Spring Journal Books, 2009, 226 pp., US$25.95 (paperback), ISBN 978-1-882670-61-1 During the 1920s C. G. Jung embarked on globetrotting adventures to North Africa, America, and East Africa where he encountered indigenous peoples

In: International Journal of Jungian Studies
Author: David G. Barton

. For Jung's part, he was simultaneously attracted and repelled by indigenous life. The issue came to a head a few years later, during Jung's trip to East Africa in 1925–26, when he suffered a panic attack after joining a dance of natives in Sudan, followed by a dream in which a negro barber attempted

In: International Journal of Jungian Studies
Author: Thomas Fischer

, Taoism, Confucianism, Zoroastrianism, Jainism, and Islam. In connection with his trips to the Native Americans in 1921 and to East Africa in 1925 he also amassed all sorts of anthropological literature on the psychology of the so-called primitives. In the later years of his life Jung's library mainly

In: International Journal of Jungian Studies