ambivalent. During his 1925 ‘psychological expedition’ to EastAfrica, 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
skin,’ (p. 273) which emerged more directly five years later in EastAfrica.
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
, 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 EastAfrica where he encountered indigenous peoples
. 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 EastAfrica 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
, Taoism, Confucianism, Zoroastrianism, Jainism, and Islam. In connection with his trips to the Native Americans in 1921 and to EastAfrica 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