After more than a century of separation and development, what might emerge in bringing together these once integrated areas of inquiry – the further reaches of human consciousness and Jung’s “spirit of the depths”? What role have certain religious or spiritual traditions played in developing various “technologies” for accessing the “ineffable” realms of unconscious or non-conscious states? What does contemporary dream research reveal about the potentialities of precognition and “non-ordinary” states of consciousness? How might the possible survival of consciousness beyond death affect one’s understanding of a dynamic unconscious? What novel understandings of mind, self, and cosmos might arise when studies in psychedelic research and religious or spiritual experience encounter the depth psychological tradition of C.G. While Jung, William James, and other early pioneers of modern psychology embraced a trans-disciplinary approach to such phenomenon, the study of consciousness has effectively split off from mainstream psychological discourse. Jung spent his life investigating the relationship between them, with increasing interest in the territories that compose expanded consciousness and “non-conscious” states. Ultimately, Freud’s probes into the possibilities of certain occult phenomena such as telepathy had less to do with superstitions than with a critical examination of the limits of communication as they demonstrated the need within psychoanalysis to reevaluate certain unexplained transmissions of meaning.Ĭonference Announcement: At the foundation of Jungian depth psychology lies an imaginative inter-play between two mysterious agents – “consciousness” and the expansive potentialities of a non-local “unconscious.” C.G. The author argues that the treatment of Freud’s reflection on telepathy as a result of superstition not only fails to recognize the caution he undertook within his inquiry into the occult but also omits the important questions that motivated his investigations. The paper offers a historical perspective on the conflict between Freud’s intellectual engagement with telepathy and the scientific community’s rejection of occult beliefs generally associated with the spiritualist movement of the late nineteenth and early twentieth centuries. Ernst Jones’s influential Life and Work of Sigmund Freud exemplifies best this marginalization as it rigorously examines Freud’s consideration of telepathy but frames it as a paradoxical feature of the latter’s character or as proof of the difficulty, even for men of genius, to overcome irrational superstitions. This paper explores Freud’s reflection on telepathy, a reflection generally dismissed as a marginal or even slightly embarrassing aspect of his writings.
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