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Home , Freud (miniseries), Karl Abraham, On Narcissism, Persona (psychology), Psychoanalysis, Totem and Taboo

Versus Jung: Versus Synthesis Elizabeth Kaluaratchige

To cite this version:

Elizabeth Kaluaratchige. Freud Versus Jung: Analysis Versus Synthesis: Eastern and con- flict in the history of the psychoanalytic movement. Recherches en psychanalyse, Université Paris 7- Denis Diderot, 2011, Perspectives contemporaines / Current Perspectives, 1 (11), pp.99-108. ￿10.3917/rep.011.0285￿. ￿hal-01504283￿

HAL Id: hal-01504283 https://hal.archives-ouvertes.fr/hal-01504283 Submitted on 13 Jun 2017

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Recherches en Psychanalyse – Research in 11│2011

11│2011 – Current Perspectives Perspectives contemporaines History Freud Versus Jung: Analysis Versus Synthesis Eastern religion and conflict in the history of the psychoanalytic movement Freud versus Jung : Analyse versus Synthèse Le début d’une conflictualité inspirée des occidentales et asiatiques dans l’histoire du mouvement psychanalytique.

Elizabeth Kaluaratchige

Abstract: This article discusses the main causes of the disagreement between, on the one hand, Freud, who approaches psychical activity by analyzing its different components and develops a of the paternal law governing verbal thinking, and, on the other hand, Jung, who elaborates a notion of a psychical totality associated with “the maternal” and inspired by Eastern religious traditions.

Résumé : Cet article traite de la cause majeure de la discorde entre Freud, le théoricien de l’analyse des activités psychiques dans ses diverses composantes, qui développe sa théorie de la loi paternelle de la pensée- parole, et Jung, qui développe la notion de totalité psychique associée au maternel inspiré des religions asiatiques.

Keywords: , the paternal function, mother, mysticism, analysis, synthesis Mots-clefs : Bouddhisme, fonction paternelle, mère, mysticisme, analyse, synthèse

Plan: The mythical answer: the father of the horde and feminine The Hero’s Resistance Against the Sexual The “Unifying” Force Versus Otherness The Self and the Versus the Ego and Collective Ideals Atheism, Religiosity and Esotericism Theory and Technique The Challenge

100 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.

Recherches en Psychanalyse – Research in Psychoanalysis 11│2011

In 1908, Freud writes to about religious doctrine,6 Freud insists that the Carl Gustav Jung: “[…] it was only by his mystical and oceanic striving is the result of a emergence on the scene that psychoanalysis movement towards the mother, associated with was removed from the danger of becoming a the impossible, and of the ’s distancing Jewish national affair.”1 Freud is convinced that from the collective illusion based upon speech 7 Jung represents a new opportunity for and the love of the father. psychoanalysis, its chance to spread beyond the Jewish context. How ironic it was when he The mythical answer: the father of the discovered that Jung, the psychoanalyst most horde and feminine jouissance dear to his cause, was engaged in a kind of spiritual, mystical and occult quest. In 1911, As he begins work on and Taboo, Freud Jung makes his intentions clear: “For a time I feels that his relationship with Jung is growing must get drunk on scents, to fully cold due to the latter’s resistance to Oedipus understand what secret the unconscious hides and the father ;8 against his will, Freud’s in its depths.” Freud sounds the alarm: “You will own work also hastens their separation.9 Freud be accused of mysticism, but the reputation you argues that Oedipus was originally a phallic won with the Dementia will hold up for quite daemon, like the Dactyls of Mount Ida, whose some time against that. Just don't stay in the name means “erection.” He incites Jung to tropical colonies too long; you must reign at become interested in the Dactyls, then in home.”2 In other words, Freud wants Jung to Oedipus, Hamlet and Leonardo da Vinci, and to abandon his search for meaning in the Indian distance himself from self-, the spiritual realm, which would lead too far punishment of the attachment to the maternal, away from psychoanalysis. We should which is in fact a of symbolic castration understand this inaugural moment of the by the father. As Sophie de Mijolla-Mellor points conflict between Freud and Jung as a out, questions of “the relations between fathers “theoretical and technical” between two and sons” are a recurring theme in Freud and fundamentally opposing and/or complementary Jung’s relationship.10 Freud hopes to respond to operations. This allows us to grasp the Jung via the scientific of the primal horde, disagreements that drew Jung away from from which he deduces that the dead father Freudian psychoanalysis due to his attraction to remains concealed in the totem and in the the of psychical “totality” “made up of plurality of gods, and foregrounded in monotheism and the infinite ocean of the soul through the of the single God.11 The 3 on which it floats” and inspired by Christian and primal father, Urvater, is transformed into the Indian religions, primarily by Tantric Buddhism. glorified dead father or the inner father, from Jung marks the beginning of a chronic conflict whom Oedipus must break away in order to gain with psychoanalysis, which we can locate in a independence and freedom. This is how we particular current of the emerging Western should understand the Freudian hypothesis. The modernity. This conflict has survived into the of totality and completeness is therefore st 21 century, in the form of bodily and spiritual an infantile one: becoming the “mother’s penis” Buddhist practices of Mahayana worship in order to “make her complete”. originating in Asia.4 Freud encounters these The primitive instinct, such as the one argued spiritual phenomena, foreign to the mysticism for by Jung, can only be a fantasy of satisfying a of Western monotheism, not only through Jung, primitive desire - to abandon one’s organ, the his favorite disciple, but also through his friends, mark of symbolic castration – and a hope for a for example through Romain Rolland, a believer possible existence “outside sex.” Freud also 5 in the oceanic feeling. Seeing it as an isolated speaks about the subjection of “castrated” sons striving, only retrospectively integrated into the to the power restored to the females during the

101 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.

Recherches en Psychanalyse – Research in Psychoanalysis 11│2011 transitional period between the murder of the mana,19 a collective male figure.20 The latter is father and pact between the only a preliminary condition for the formation of brothers.12 Freud’s argument suggests that in the idea of God,21 instead of being an essential terms of phylogenesis, the castrating primal cultural characteristic, as Freud would have it. father is relayed by the castrating females (the Jung sees the power of the male essence in the Great Mothers), who then return as the God-man and heroic figures in the mana instigators of the fantasy of self-castration in the , simultaneously conscious and ontogenesis of a subject unable to resolve his unconscious, or rather neither conscious nor Oedipal complex. The Freudian argument is unconscious. To end this confusion, yet to avoid based on self-castration and self-punishment spiritualizing the masculine and feminine practiced among the monastic Vestals, where principles, Freud explains that in his singularity, castrated priests lived alongside virgins, the God-man is situated by a type of “keepers of the sacred fire” referred to in the relationship to the individual and the New Testament and represented by the collectivity, based on the vicissitudes of the “terrible virgin” Saint Agatha of Sicily. When paternal complex. Freud speaks about Diana of Ephesians, he does not exclude the existence of a cult of the Great The Hero’s Dream Goddess, “unassailable and out of reach,”13 which was later reintroduced by its cultural Freud studies the human desire for descendants.14 He also shows that, like Athens, completeness by examining the first possible Rome too has left behind a few traces of this human myth, the heroic legend. The hero greatly desired virgin mother, for example in the separates himself from the group and only form of the Temple of Minerva in the city of returns to it in the form of the peerless member 15 Rome. of the . He is perhaps the youngest son, The Indian cult of self-castration is attested to the mother’s favorite and chosen one. The hero by the tradition of the eunuchs Hijra and by the in turn becomes the father of the horde. He worship of the goddess Durga or Bahuchara claims to have alone killed the father, which Mata. Based on the idea of a dialogue between only the horde as a whole would have ventured Shiva and the power known as Shakti and upon. In the Freudian theorization of the hero represented as a divinity, Tantra calls for the figure, the Jungian concept of the union spiritual search for unity. The word Tantra, resembles an Oedipus dream, before the end of through its Sanskrit roots of tanta or tanntr, his journey. The myth of the Superman, for means “to engage in an activity” and designates example the Nietzschean Übermensch, also “weaving” or “a tool used for weaving.” Tantra supports this.22 As early as 1900, Freud writes: develops a regime of bodily and spiritual “The oracle given to the Tarquins is equally well discipline such as yoga or the union with the known, which prophesied that the conquest of conscious power Shakti, the Divine Mother,16 Rome would fall to that one of them who should which inspires Jung’s concept of Anima, the first kiss his mother.”23 Freud analyzes feminine essence.17 Tantric Buddhism directs Bachofen’s theory of the human utopia of the divine aspect of Tantra towards an esoteric matriarchy in terms of the unconscious. The and spiritual power. The Jungian technique logos is masculine, paternal, and stands on the refers to Buddhist such as Nirvãna, side of reason, while the sensual is more “the Awakening,” or the sub-conscious, yatihita. feminine and maternal. When a human being Jung studies the personal experience of the separates himself from logos, he favors the disciples of Tantric Buddhism, as distinct from sensuality of the transitional period of the 24 group practices.18 A person who conquers the primal feminine power. Freud implies that female essence, anima, is able to acquire faced with the failure of his emancipation, and

102 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.

Recherches en Psychanalyse – Research in Psychoanalysis 11│2011 the impossibility of returning to the resistance against the paternal function and indiscriminate mass of sensations or to the against psychoanalysis which speaks about it. maternal womb,25 Oedipus can become arrested According to Jung, this prohibition “is merely in a passive attitude towards his unparalleled ‘symbolic’ and ‘without real existence.’” On the father.26 We see the outlines of the close contrary, Freud speaks about certain facts connection Freud will later make between the “existing unconsciously,” while taking into longing for maternal power and the primary account the pathogenic manifestations and identification with the dead father, before the effects through which this existence is latter is revived as a symbolic father. Jung, on expressed.33 He insists on the question of the the other hand, by distancing himself from the fundamental difference between human beings, Freudian concept of the Ur, as the archaic which is based on the incest prohibition and on dimension which points to the “impossible” in sexuality, and he observes that psychoanalysis the primal function,27 tries to develop the encounters resistance from the old anti-sexual concept of the archaic as a heroic act, in order and anti-paternal, philosophical, religious and to move towards the obscurity of the soul, mystical traditions. He writes that for Jung, against otherness and Eros. and religions should not be sexualized since they are both by origin something Resistance Against the Sexual “superior.” Freud however stresses that it is impossible to deny that representations From the beginning, Freud is aware of the attached to morality and religion are derived reservations Jung has expressed about the key from the paternal and incestual complexes. As concept of psychoanalysis: sex. Freud’s use of Freud points out, Jung is trying to “correct the term “sexuality” provokes accusations not Freud” and make him “fit for polite society.”34 only from Jung, but also from Bleuler.28 Jung Freud refuses to become “flexible” and let the accuses Freud of “pan-sexualism,” of having building blocks of psychoanalysis be diluted into sexuality include not only physiological sexual more “acceptable” concepts. facts but also all the stages and categories of feelings and desires.29 In 1912, Jung writes: “I The “Unifying” Force Versus Otherness found that my version of ΨA won over many people who until then had been put off by the Jung resists the of sexuality, separation, problem of sexuality in .”30 In 1914, , castration and otherness and introduces a Freud comments on these words: “[…] the more unifying form of the , which can include all he sacrificed of the hard-won truths of psycho- the subject’s energies. To support his theory of analysis the more would he see resistances a unifying instinct, the general life instinct, he vanishing. This modification which the Swiss makes good use of the practice of certain were so proud of introducing was again nothing Tantric Buddhist sects that are removed from else but a pushing into the background of the sexuality.35 Jung’s lectures on Kundalini yoga sexual factor in psycho-analytic theory.”31 Freud show his attraction for the stimulation of the at first cautions Jung: “The farther you remove powerful energy that leads man towards the yourself from what is new in ΨA, the more harmony of psychical wholeness.36 By certain you will be of applause and the less introducing the concept of , Freud resistance you will meet.”32 He points out that vehemently replies that the analytic experience praise of those who want to hear nothing more shows that the subject is far from having a about sexuality, and nothing more about the single monist Urlibido as a life instinct, but unconscious as having to do with the prohibition rather there exists a permanent tension, a of incest, is a bad sign. The lessening of process of binding and unbinding in the body of resistance against Jung shows nothing else but a drives, between the sexual and the narcissistic,

103 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.

Recherches en Psychanalyse – Research in Psychoanalysis 11│2011 between the libido and the .37 He collective , the sum of instincts and their does not speak about an essence, but a dual corollaries, the archetypes.41 Freud sees Jung’s relation. The paternal function regulates the hypothesis of collective unconscious as the subject’s relationship to the love object and antithesis of his own theory of collective saves him from drowning in the archaic power organization, of which religion is an example par of the drives. Those who insist on searching for excellence. For Freud, the unconscious of each the first object sublimate a large quantity of person is by its essence collective. Contrary to drives, and remain closed to the substitute the inner archetype typical to a given people or object. By introducing the Nirvãna principle, a religion, Freud instead speaks of singularity Freud explains the limits of the interest shown and the work of exteriorizing through for the life or sexual drives and the unrestrained identification. In other words, the Freudian ego unfurling of the death drive.38 The passionate is a dual agency with both a conscious and an attachment to the mother can also result in unconscious part, an erotic tendency opposed becoming fixated on practices that aim at the to the ego and a tendency to its affirmation.42 realization of a fantasy of the return to a The ego invests in an external object, a religious primordial time. Freud does not underestimate ideal offered by the group, instead of the ego this solution. It is only a remedy to ease ideal.43 Jung introduces a strong Self, which suffering and reject culture’s burdensome exceeds the Freudian ego. The theory of proposals.39 Those who seek individual collective unconscious speaks about a repressed wellbeing through inner forces can experience Self only secondarily, foregrounding adaptation the libidinal satisfaction of having succeeded in and the individual’s self-realization in the social acting upon the actions of the drive and in this framework.44 Jung chooses the term Self to way be liberated from the obligations to the designate the whole of man, considered as an substitute object of collective life. As for Freud, entity superordinate to the ego. He adds: ”I he is much too busy analyzing the “common have adopted this expression from Eastern man” who is part of the collective and living a philosophy, which has been dealing with these life of desire. problems for centuries…” He connects his conception of the totality of man to the The Self and the Collective Unconscious Mandala (a circle) of Tantric Versus the Ego and Collective Ideals Buddhism. The concept of the Self refers to a psychic entity capable of putting an end to its The Jungian ideas of magnetism and spiritual own desires.45 By introducing the notion of radiation concern an elite spiritual community autosuggestibility and self-regulation of the opposing Satan’s undertaking, one which stands global psyche, Jung suggests we focus on the in opposition to the mass unable to move man of mature age.46 In his view, so-called toward a higher spiritual plane.40 According to primitive peoples have the capacity to speak Jung, only the process of can lead with “their serpent,” while the modern man can the human being, who is necessarily constrained only communicate with his Self through a kind by the collective, towards progress. Since the of primitive backwardness, the natural collective unconscious is the result of culture’s spontaneity he still carries within himself.47 The attitude to primitive instinctivity and the archetypes have been disguised in him because conscious personality, only a random fragment primitive images have been developed into of the collective psyche, the legacy of great religions, taking on rational forms. Jung humankind, the fundamental, general and speaks about the moral conscience necessary48 impersonal qualities, are connected to personal to strengthen the capacity of distinguishing consciousness. The individual therefore wears between internal good and evil. He argues that the mask of persona, a fragment of the it is man’s responsibility to figure out how to

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Recherches en Psychanalyse – Research in Psychoanalysis 11│2011 protect the Christ archetype and banish the psychoanalysis, a technique of journeying Antichrist archetype within himself. He thus towards the inner realm, based on of contradicts Freud, for whom the movements of conceptual synthesis. Jung with his collective the drives are in themselves neither good nor unconscious and Groddeck with his id which bad.49 According to Freud, drives can be useful exceeds the body53 are trying to erase the to both the subject and civilization when they analyzable and empirical aspects of the are subject to the pleasure principle and the unconscious. , with no connection to the Even Freud’s faithful female disciple Lou moral conscience of the individual. Andréas-Salomé is attracted to the Buddhist concept of enlightenment and by the neurotic Atheism, Religiosity and Esotericism tendency of moving towards a chimeric void.54 In her case specifically, Freud finds a spiritual Freud tries to divert Jung from religious and phenomenon that drives her to always reach spiritual morality, in order to bring him back, too high, while going too fast. He writes: through atheism, to the path of the scientism of I strike up a—mostly very simple— psychoanalysis. He eventually gives up - or melody; you supply the higher octaves for it; rather Jung leaves him in order to pursue his I separate the one from the other, and you own way. Freud recognizes that it is the most blend what has been separated into a intimate tendencies that drive a subject towards higher unity; I silently accept the limits imposed by our subjectivity, whereas you occultism. He gives up: “I cannot argue with 55 draw express attention to them. that, it is always right to go where your impulses lead.”50 He nonetheless confides his Freud knows that the unconscious is always at risk disappointment in Karl Abraham, who in turn of becoming an “indescribable” phenomenon. says that Jung “seems to be reverting to his He distinguishes between an “a-logical”, non- 51 scientific thought, close to mystical former spiritualistic inclinations.” Freud tries contemplation, and logical scientific thought, to explain that neither himself nor Abraham are interested in the mystical elements because of where representations and speech play their their Jewish tradition and their atheism, while part. He writes to Jung: Jung has this tendency as the son of a pastor “Logical” thinking is thinking in words, and a strongly devout Christian. Freud feels that which like discourse is directed outwards. the conflict will be chronic. He sees a close ‘Analogical’ or fantasy thinking is emotionally toned, pictorial and wordless, connection between the degree of Jung’s not discourse but an inner-directed attachment to the divine soul and his theoretical rumination on materials belonging to the and technical reasoning. Everyone acts, according past. Logical thinking is ‘verbal thinking’. to his or her fantasmatic tendencies, either for or [Sprechen-Denken]. Analogical thinking is archaic, unconscious, not put into words against the father’s law and the return to the 56 primordial stage. During the post-Freudian period, and hardly formulable in words. Jung’s teaching will under certain conditions This pioneering period shows us that the become an ally of esotericism and of Tantric concept of the unconscious has great difficulty Buddhism, despite the critiques of some of its leaving behind the obscure realm of the human adepts who point out that Jung has not in fact soul. Freud does not neglect the risk of the 52 understood Buddhism very well. unconscious becoming the victim of mystical contemplation. He now suggests that we move Theory and Technique from the unknown to what is known and analyze these unformulated “materials of Freud detects a tendency, among his own rumination,” taking into account their slightest colleagues, to introduce, instead of manifestations hidden in speech, with its gaps

105 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.

Recherches en Psychanalyse – Research in Psychoanalysis 11│2011 and stumblings, and to give them meaning “impossible through speech.” Freud on the through interpretation. other hand struggles on at all costs, not The final breakup between Freud and Jung changing his instruments. He shows that the happens in 1913. After his separation from primitive attitudes close to instinct, so dear to Freud, Jung’s objective is to find solutions to the the mystics, are only valuable in restituting an problem of the human soul by bringing man into “embryology” of the soul but remain useless to a state of mental synthesis.57 Freud observes any research concerned with the external world that Jung is transforming both psychoanalytic that is foreign to us. Freud explains that Jung’s theory and its technique: extrovert and introvert have “a value in Theory: the unifying and obscure character of themselves.” On the contrary, psychoanalysis the unconscious, versus the scientific approach focuses on agencies such as the ego, on to analyzing the different psychic processes. narcissism or , which are by Technique: a totalized Self’s journey into the descriptive and can only be grasped based on inner realm, versus the analysis of psychic “mental processes that may change direction agencies through the analyst’s intervention. or combine forces with each other.”60 We In 1914, Freud uses a clever metaphor to explain should therefore analyze them using tangible Jung’s “modification” of psychoanalysis: contents, rather than fleeing into obscure synthesis. Jung has given us a counterpart to the famous Lichtenberg knife. He has changed Correspondingly, Freud acknowledges the the hilt, and he has put a new blade into it; difficulty he has in introducing psychoanalysis yet because the same name is engraved on into the field of scientific research: it we are expected to regard the instrument 58 as the original one. I can see from the difficulties I encounter in this work that I was not cut out for Is “nomination” what is at stake here, rather than inductive investigation, that my whole “adherence”?59 Freud knows that Jungianism make-up is intuitive, and that in setting out will continue to exist as a modification of the to establish the purely empirical of ΨA I subjected myself to an extraordinary 61 theory and technique of Freudian psychoanalysis. discipline. Still, “the hilt and the blade” has been changed. It seems that what he means is that this He has invented an analytic method that is modification will keep the name situated between science and metaphysics: a “psychoanalysis” but that it cannot actually be . used or practiced as “psychoanalysis.” Was he Freud writes: “Without metapsychological able to foresee the later use of the terms speculation and theorizing—I had almost said Jungian and Freudian, or of “psychoanalysis” 'phantasying'—we shall not get another step 62 and “”? Through his forward.” The psychic agencies and their metaphor, Freud seems to be saying that from combinations allow us to analyze psychic the theoretical and technical point of view, activity through its constitutive parts and then “Freudian psychoanalysis” and “Jungian to isolate each element in order to put together psychoanalysis” must be considered as two a new arrangement. Rejecting synthesis, Freud different instruments. Jungianism now opposes shows that the separated element never Freudianism developed under the name remains isolated but immediately enters into a “psychoanalysis.” Jung invites us on an inner new combination. Synthesis is produced by itself journey, a rather solitary one, not neglecting through interpretation; we have no need to however the possible intervention of the encourage it. He therefore categorically rejects analyst. He seems to have become fixated on the idea of freezing the different components, the moment when psychoanalysis encountered which would hinder the continuity of the the unconscious of a dark soul as the processes of combination and of analysis.

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The Challenge of religion. He writes: “You mustn't regard me as the founder of a religion. My intentions are not Freud takes up the challenge of studying so far-reaching. […] I am not thinking of a religiosity by psychoanalysis understood as a substitute for religion; this need must be 64 scientific research method. He therefore sublimated.” situates and practice in When Freud suggests that we sublimate this the non-religious and non-mystical scientific need, he is not referring to a longing for the worldview (Weltanschauung).63 Jung wishes for primordial state or the maternal womb. He psychoanalysis to spread among the nations and wishes to break Jung’s attachment to the inner revive the intellectual’s sense of the symbolic force and to the oceanic synthesis which would and the mythical. To him, psychoanalysis could annul the work of analysis. Freud is determined speak the “universal language” of the mystical to remain the partisan of God-logos. When he and the archaic, if we emphasize mythology and speaks of , the question is solely of the aspects of the soul in the form of religious science, as the least dangerous of the three philosophy. Freud clearly and resolutely rejects cultural activities based on sublimation: art, religion 65 Jung’s idea of making psychoanalysis into a kind and science.

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London: The Hogarth Press and the Institute of Psychoanalysis, 1-138. Notes: Freud, S. (1985). The Complete Letters of Sigmund Freud to , 1887-1904. Cambridge, MA, The 1Freud, S. (2002). Letter from Sigmund Freud to Karl Belknap Press of Harvard University Press. Abraham, May 3, 1908. The Complete Correspondence of Freud, S. & Bullitt, W. (1990). Woodrow Wilson: A Sigmund Freud and Karl Abraham 1907-1925, 38-39. Psychological Study. New Brunswick, NJ: Transaction 2Freud, S. & Jung, C.G. (1994). Letter from Sigmund Freud Publishers. to C. G. Jung, May 12, 1911. The Freud/Jung Letters: The Freud, S. (1992). Letters of Sigmund Freud 1873-1939. Correspondence Between Sigmund Freud and C. G. Jung, London: Dover Books. 421-423. Freud, S. & Jung, C.G. (1994). The Freud/Jung Letters: The 3Jung, C. G. (1963), L’homme à la découverte de son âme Correspondence Between Sigmund Freud and C. G. Jung. (p. 330). Paris: PBP. Princeton: Princeton University Press. Several of the essays collected in this book are not Freud, S. (2002). The Complete Correspondence of published in English ; we shall therefore refer to the Sigmund Freud and Karl Abraham 1907-1925. London: French version, which has no English counterpart. Karnac Books. 4Cf. Kaluaratchige, E. (2008). Le principe de Nirvãna et la Herbert, J. & Varenne, J. (1985). Vocabulaire de jouissance dans la clinique du sentiment océanique, l’hindouisme. Paris: Dervy. unpublished doctoral thesis, University of Paris Diderot at Jung, C. G. (1938). Psychology and Religion. New Haven: Sorbonne Paris Cité. Yale University Press. 5Freud, S. (1930b). Civilization and its Discontents. SE, Jung, C. G. (1953). The Relations Between The Ego and the Volume XXI, p. 63; Freud, S. (1992). Letter from Sigmund Unconscious. Collected Works of C.G. Jung, Volume VII. Freud to Romain Rolland, July 14, 1929. Letters of Two Essays on Analytical Psychology. Transl. by R. F. C. Sigmund Freud 1873-1939, p. 388; Rolland, R. (1951). Hull. London: Routledge & Kegan Paul. Inde, Journal (1915-1943), Paris: Vineta, p. 165 ; Rolland, Jung, C. G. (1963). L’homme à la découverte de son âme. R. (1970). A Study of Mysticism & Action in Living India Paris: PBP. (1929). Belur Math: Advaita Ashrama. Jung, C. G. (1969). On Psychic Energy. Collected Works of 6Kaluaratchige, E. (2009). Protection d’un père exalté ou C.G. Jung, Volume VIII. The Structure and Dynamics of the refuge dans le sentiment océanique. Psychologie Clinique, Psyche. Transl. by R. F. C. Hull. Princeton: Princeton 26, 55-71. University Press. 7Freud, S. (1914a). On the History of the Psycho-Analytic Jung, C. G. (1996). The Psychology of Kundalini Yoga Movement. SE, Volume XIV, p. 61. (1932). Princeton, N.J.: Princeton University Press. 8Freud, S. & Jung, C.G. (1994). Letter from Sigmund Freud Kaluaratchige, E. (2008). Le principe de Nirvãna et la to C. G. Jung, March 6, 1910. The Freud/Jung Letters: The jouissance dans la clinique du sentiment océanique. Thèse Correspondence Between Sigmund Freud and C. G. Jung, de Doctorat. Université Paris 7. p. 300.

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9Freud, S. (2002). Letter from Sigmund Freud to Karl 35Jung, C. G. (1969). Op. cit. p. 30. Abraham, June 1, 1913. The Complete Correspondence of 36Jung, C. G. (1996). The Psychology of Kundalini Yoga Sigmund Freud and Karl Abraham 1907-1925, p. 186. (1932). Princeton, N.J.: Princeton University Press. 10Mijolla-Mellor, S. de (2004). Le besoin de croire. Paris: 37Freud, S. (1914). On Narcissism. SE, Volume XIV, p. 79-80. Dunod, p. 24. 38Freud, S. (1920). Beyond the Pleasure Principle. SE, 11Freud, S. (1913). Totem and Taboo. SE, Volume XIII, p. Volume XVIII, p. 55. vii-162 . 39Freud, S. (1930b). Op. cit. p. 85. 12Freud, S. (1939). Moses and Monotheism. SE, Volume 40Dadoun, D. (1995). La psychanalyse politique, Paris: PUF, XXIII, p.88. Que sais-je?, p. 87. 13Freud, S. (1911). ‘Great is Diana of the Ephesians’. SE, 41Jung, C. G. (1969). Op. cit. p. 122. Volume XII, p. 342-344. 42Freud, S. (1914a). Op. cit. p. 61. 14Assoun, P.-L. (1984). L’Entendement freudien, Logos et 43Freud, S. (1921). Group Psychology and the Analysis of Anankè. Paris: Gallimard, p. 134. the Ego., Op. cit., p. 112. 15Freud, S. (1985). Letter from Freud to Fliess, September 44Jung, C. G. (1963). Op. cit. p. 115-116. 19, 1901. The Complete Letters of Sigmund Freud to 45Jung, C. G. (1938). Op. cit. pp. 78-114. Wilhelm Fliess, 1887-1904, p. 449. 46Jung, C. G. (1969). Op. cit. p.60. 16Herbert, J. & Varenne, J. (1985). Vocabulaire de 47Jung, C. G. (1953). Op. cit. p.201. l’hindouisme. Paris: Dervy, p. 104. 48Ibid. p. 196. 17Jung, C. G. (1938). Psychology and Religion. New Haven: 49Freud, S. (1915). Instincts and their Vicissitudes. SE, Yale University Press, p. 34 Volume XIV, p. 109-140. 18As for the mass, it attends to meritorious practices and 50Freud, S. & Jung, C.G. (1994). Letter from Sigmund Freud as a preference adores Buddha-the-Father and the to C. G. Jung, May 12, 1911. Op. cit. p. 421-423. Buddhist divinities. See Kaluaratchige, E. (2008). Op. cit. p. 51Abraham, K. (2002). Letter from Karl Abraham to 381-398. Sigmund Freud, July 16, 1908. The Complete 19 Mana is the ancestral psychic force of the Melanesians. Correspondence of Sigmund Freud and Karl Abraham See Mauss, M. Mauss, M. (2001). General Theory of Magic 1907-1925, 49-50. (1950). Transl. by Robert Brain. London: Routledge; 2nd 52Midal, F. (2006). Quel bouddhisme pour l’occident? edition, p. 133. Paris: Seuil. 20Jung, C. G. (1992). The Mana Personality. CW, Volume 53Freud, S. (1917). Letter from Freud to Lou Andreas- VII, p. 233. Salomé, October 7, 1917. Int. Psycho-Anal. Lib., 89:63. 21Jung, C. G. (1969). On Psychic Energy. CW, Volume VIII, 54As appears in her open letter to Freud on the occasion p.65. of his 75th birthday, published in the Internationaler 22 Freud, S. (1921). Group Psychology and the Analysis of Psychoanalytischer Verlag - cf. Andréas-Salomé, L. (1931). the Ego. SE, Volume XVIII, p. 123. Mein Dank an Freud. 23 Freud, S. (1900). The Interpretation of Dreams. SE, 55Freud, S. (1930a). Letter from Freud to Lou Andreas- Volume IV, p. 397 n1. Salomé, March 23, 1930. The International Psycho- 24 Freud, S. (1913). Op. cit. p. 143. Analytical Library 89:184-185. 25 Freud, S. (1930b). Op. cit. p. 90. 56Freud, S. & Jung, C.G. (1994). Letter from C. G. Jung to 26 Freud, S. & Bullitt, W. (1990). Woodrow Wilson: A Sigmund Freud, March 2, 1910. The Freud/Jung Letters, Psychological Study. New Brunswick, NJ: Transaction Op. cit. p.298-300. Publishers, p. 75. 57Jung, C. G. (1953). Op. cit. p. 154-155. 27Assoun, P.-L. (1982). L’archaïque chez Freud. Nouvelle 58Freud, S. (1914a). Op. cit. p. 65. Revue de Psychanalyse, 11-44. Paris: Gallimard. 59Mijolla-Méllor S. de (2002). Un désaveu de postérité: le 28 Freud, S. (2002). Op. cit. p. 201. couteau de Lichtenberg. Topique, 125. 29 Jung, C. G. (1969). Op. cit. 56. 60Freud, S. (1992). Letter from Sigmund Freud to Romain 30Freud, S. & Jung, C.G. (1994). Letter from C. G. Jung to Rolland, January 19, 1930. Letters of Sigmund Freud 1873- Sigmund Freud, November 11, 1912. The Freud/Jung 1939, p. 392. Letters, Op.cit. p. 515-517. 61Freud, S. & Jung, C.G. (1994). Letter from Sigmund Freud 31 Freud, S. (1914a). Op. cit. p. 57. to C. G. Jung, December 17, 1911. The Freud/Jung Letters: 32Freud, S. & Jung, C.G. (1994). Op. cit. p. 517 Op. cit. p. 472. 33 Freud, S. (1914a). Op. cit. p.63. 62Freud, S. (1937). Analysis Terminable and Interminable. 34Freud, S. (1919). Letter from Sigmund Freud to Oskar SE, Volume XXIII, p. 224. Pfister, December 27, 1919. The International Psycho- 63Freud, S. (1933). New Introductory Lectures On Psycho- Analytical Library, 59:73. Analysis. SE, Volume XXII, p. 157.

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64Freud, S. & Jung, C.G. (1994). Letter from Sigmund Freud Op. cit. p. 295. to C. G. Jung, February 13, 1910. The Freud/Jung Letters. 65Freud, S. (1930b). Op. cit. p. 78.

The author: Electronic reference:

Elizabeth Kaluaratchige, PhD Elizabeth Kaluaratchige, “Freud Versus Jung: Clinical Psychologist, Practicing Psychoanalyst. Analysis Versus Synthesis - Eastern religion and Associate Professor Maître de Conférences, conflict in the history of the psychoanalytic Psychopathology, at movement”, Research of Psychoanalysis Sorbonne Paris Cité; Research Unit “Body, Social [Online], 11|2011 published June 15, 2011. Practices and Psychoanalytical ”, part of the Center for Research in This article is a translation of Freud versus Jung : Psychoanalysis, and Society Lab (EA Analyse versus Synthèse - Le début d’une 3522). conflictualité inspirée des religions occidentales Campus Paris Rive Gauche et asiatiques dans l’histoire du mouvement Bâtiment Olympe de Gouges psychanalytique. 11, rue Jean Antoine de Baïf 75013 Paris France Full text

Translated by Kristina Valendinova (revised Copyright translation). All rights reserved

110 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.