228 Seestrasse

One of the things I desperately wanted to see during my trip to Zürich, Switzerland, in 2015 were the front doors of the Jung family home in Küsnacht.

While at a lecture by Jungian analyst Paul Kugler in 2003, I was completely moved, stunned, and taken aback by a photo in his slideshow presentation. It was of C.G. Jung with one hand on a doorknob and the other holding a set of keys. After the presentation, I asked Dr. Kugler about the photo. He told me I could find it in the book C.G. Jung: Word and Image, which has since become one of my greatest sources of inspiration. The photo's caption reads, "At the entrance to the house in Küsnacht, 1960". {Here is the scanned photo.}

Many have taken notice of the inscription above the doors, "VOCATUS ATQUE NON VOCATUS DEUS ADERIT," {"Called or not called, God will be there"} but for me, the doors are the symbol, and Jung holds the key.

Jung lived in this house from 1908 until his death in 1961. He and his wife Emma raised their children there, and it's where he saw patients while in private practice.

I shot the video you see on the right with my iPhone on November 24, 2015. It was cold, there was lots of traffic on the busy two-way street, and I was very careful not to trespass. The video is awful and I'm embarrassed to post it. But it's all I have to show those of you who've not been there and are curious.

In 2008, Jung's grandson, Andreas, who currently resides in the home with his family, published the book The House of C.G. Jung: The History and Restoration of the Residence of Emma and Carl Gustav Jung-Rauschenbach.

From the book jacket:

In 1908 Carl Gustav Jung and his wife, Emma Rauschenbach, built this house in a cheerful, tranquil place”

Chiseled in stone, these Latin words decorate the elaborately designed portal of the C.G. Jung House in Küsnacht and commemorate the completion of the building on the bank of Lake Zürich. The project began in 1906, with a letter from Carl Gustav Jung to his cousin Ernst Fiechter (1875-1948), an architect and lecturer on architectural history at the Technische Hochschule in Munich: “We have in mind to build a house someday, in the country near Zürich, on the lake.”

At the time, however, Jung was an impecunious assistant medical director at the Burghözli mental home in Zürich. What enabled him to build a manorial home was the fact that his wife, Emma Jung-Rauschenbach, had suddenly become wealthy after her father died young. —Andreas Jung

C.G. Jung, the important explorer of the human psyche and founder of Analytical Psychology, lived and worked in his home in Küsnacht on Lake Zürich from 1908 to 1961, along with his wife, Emma Jung-Rauschenbach, whose wisdom was the heart of the house where they raised their five children.

A hundred years after it was built and following the completion of renovation, this house is represented in this lavishly illustrated record, published to document the creation of the property on Lake Zürich and its transformation since then. The House of C.G. Jung captures its previous and present states in text and images.

This volume is an architectural portrait of a truly unique home, as well as a commemoration of its original builders and owners.

Includes 160 illustrations, many in color.

In Episode #11 of this podcast, I recount my visit to Zürich with guest-host Shaun Lau. You can listen to it here.

James Hollis

For eight minutes and eleven seconds, Laura London riffs about upcoming guest, James Hollis.

On This Journey We Call Our Life: Living the Questions by James Hollis

The Eden Project: In Search of the Magical Other by James Hollis

Inner City Books Books by James Hollis

The C.G. Jung Association of Central Ohio {JACO}

Laura London on Twitter

Good Day Chocolate "Sleep" with melatonin

Laura's subsequent interview with Dr. Hollis appears in Episode 25 of this podcast.



As most of us know, our world and all of its species hangs by a thread with the threat of annihilation. Jung saw this, felt this, knew this and addresses the reality from the depths of the psyche throughout his writing. It is the seminal foundation of Jung's work with alchemy, as he illuminates the depths of the transmutations needed and possible for new consciousness to emerge.  

Namely the film, as a collective dream, brilliantly portrays many levels of the alchemical transmutations our world direly needs for survival:

1.  The sick context of our non-cohesive world today with each country's defense structures (literally and psychologically) aimed at each other and ready to respond independently to the threat of "the other" with mass chaotic destruction and violence; 

2.  This world reality is brought to a head as potential contact with "the great other," with the numinous, emerges full of danger and  possibility; (In the film this is portrayed as contact with unknown "Heptapod" aliens, reminiscent of Jung's deep psychological interest in UFO phenomenon.)  The film also portrays:

3.  The stretch into the unknown, the grace we feel as danger transforms (in the hands of our heroine and the alien other) into discovery of a new mutual communion where human consciousness expands and transforms;

4.  Between the bound in time and the eternal, the transcendent function  transforms ordinary consciousness beyond time space coordinates, (first depicted as the sentence structure in the linear conception of consciousness, and transforms in the heroine's hands, into the circle of past-present-future in the now as perspectives mutually informing one another other);

5.  A universal language of the heart  emerges (no longer the Tower of Babel mythic problem) and unites all beings in this new potential that brings the ability to navigate the warring of opposites differently from these changes in consciousness at the INDIVIDUAL and COLLECTIVE levels. 

6. The stretch of the transcendent bridge between ordinary human consciousness and " the great other" creates a transmutation our world direly needs. 

The potential outcome living as a possibility in the field of the imagination is writ large across the screen and into our psyches as we take it in.

Importantly the "other" here is pictured as heptapod aliens/ UFO phenomenon, yet is also relatedly known in various traditions that connect with the psychoidal mysteries as the primordial Divine Anthropos, the Ally,  Khidr, Atman Cadmus, and so on...    

In contact with this "other," human consciousness grows the capacity to become more fully human and to transcend political cultural identifications and both psychological and literal war/weapon defense strategies.

What emerges is the gift of transcendent communion with resonant new unity intra-psychically and intersubjectively among humans and the "other" in a subtle body permeating field whose language is love. 

As the genius of this film and our own dreams intimate, hands from "both worlds" are currently working on these possibilities.

Monika Wikman holds a Ph.D. in Clinical Psychology and a Diploma in Analytical Psychology {the degree of a Jungian analyst} from the Research and Training Center for Depth Psychology According to C.G. Jung and Marie-Louise von Franz in Zürich, Switzerland. You can listen to her interview in Episode 24.

The Wounded Healer

Quotes from Jungian analyst and future guest Andrew Samuels on the BBC Radio 4 show In Our Time from Dec. 2, 2004.


AS: Let's imagine what you'd get if you went to see Jung. You'd certainly get somebody who knew he was a wounded healer. His ambitiousness, he knew about that. His crazy childhood, he knew about that. And I think he fashioned a really radical version of the therapy relationship out of these wounds. It was a much more equal relationship than the one that Freud established with his patients. It involved much more of a recognition that, in Jung's words, the doctor is in the treatment just as much as the patient is in the treatment. He said if anything positive happens in therapy it's because of the personality of the therapist not the techniques and theories. And modern therapists resonate with that. You heal because of who you are more than what you know and what you've been taught.

Your whole psychological life would be treated by Jung, responded to by Jung, very differently from the way Freud did. There's no on-high technical application of knowledge. There's no reading of the unconscious as a kind of bag of dirty tricks. And I mean dirty as in sexual repression, nasty, aggressive, destructive stuff. The unconscious is those things for Jung but it's also much more positive – a creative source that helps you live your life to its fullest extent possible. Your dreams are not attempts by your unconscious to deceive you. You can read your dreams much more easily in the Jungian vein than in the Freudian vein. If you dream about a king Freud might say, who is this king? If you dream about a king, for Jung he's going to say, which are the ruling or governing parts of your personality, where does your kingship reside? There's not an attempt to turn the images and symbols of the dream into something else.


AS: The idea of individuation is completely different from the idea of mental health or maturity. It is simply becoming yourself – different from other people, but never out of relationship with them. People often read Jung on individuation as saying you just have to become yourself. He doesn't say that. He says you have to become yourself in order to enter fully into relationships with other people. ...

There's a certain 'intelligence' in the unconscious from a Jungian perspective. You know what you need to do in life. The problem is there's a metaphorical wall or curtain between you and your knowledge of what you need to do in life. Therapy attempts to lift that. So, the solution is not found in the interpretations – based on knowledge – of the therapist or analyst. The solution is found within the subject, within the individual, who knew it all along, didn't know that they knew it, and can be helped to see that they do know it.

Q: And that is individuation?

AS: I think so, yes.

Q: How is it different from Freud's view of maturity then?

AS: Well, Freud said maturity, like normality, were ideal fictions. And in a sense individuation is also an ideal fiction. We don't really talk about individuation anymore. We talk about individuating or the individuation processes or something like that. You can be quite mad and quite outside the social norms – quite a disreputable or idiosyncratic person – and be said to be individuating. It is very different from a kind of normative moralistic approach which I think is implicit in Freudian psychoanalysis – there's a right way to do sex, there's a right way to be aggressive, there's a right way to relate to people, and so on. That is missing in Jung's notion of individuation.

You can listen to the full interview here.

We will record an episode with Andrew Samuels in October 2016.

Transcribed by Laura London

Lara Newton

Lara Newton at the front door of the Psychology Club Zürich.


1.  Remember when I said something about candidates working with a tutor on a paper, and the tutor helps the candidate to recognize their own complexes in relating to the material, etc.? Actually this kind of learning is huge in Jungian training. The candidates are often being shown by the analyst(s) how their complexes might get between themselves and their understanding of or recognition of the "other" (which will eventually be the analysand).

Over and over again in Jungian training, the analysts are helping the candidates to look at their own psychological experience of the "academic" material, of each other, and of the training analysts. We as candidates basically work out our complexes and complexed reactions to psychological circumstances and psychological material for years, during our training, so that once we have graduated as Jungian analysts we are able to recognize our own complexes at the very early stages of their activation. We also are able to recognize the alchemical gold or treasure within the complex, and thus use that recognition in our work as analysts. The complexes of our analysands and their transformation are the focus, and our own complexes need to not get in the way.

There is no academic program anywhere that offers what Jungian training offers. It would be impossible.

2.  In CW vol. 14, Mysterium Coniunctionis, paragraph 359 is where Jung actually remarks that water "kills and vivifies." My bad, I said "drowns."

3.  When speaking of the brother-sister relationship, I referred to a quote from Jung that I said I was paraphrasing (or at least I said that I knew I wasn't quoting it verbatim). Here it is, from CW vol. 12, Psychology and Alchemy: in paragraph 436, Jung says, "The brother-sister pair stands allegorically for the whole conception of opposites."

4.   In Deirdre of the Sorrows, Lara writes: "the story is also a tragic romance. Such romances always carry a deep significance for the people who hear them. Love that is fated to occur, no matter what obstacles stand in its way, and that is equally fated to end tragically, speaks to us of a psychological necessity. We must look closely at the nature of the lovers, what brings them together, and what tears them apart, in order to understand that necessity." ~L.L.

5.  Toni Wolff's essay, Structural Forms of the Feminine Psyche, discusses four feminine "types":  mother, hetaira, amazon, and the medial woman. I would say that Deirdre embodies the hetaira and the medial woman.

6.  Maria Prophetissa is sometimes referred to as the Mother of Alchemy because she is the first known female alchemist, and she is referred to with deep reverence by such alchemical greats as Zosimos of Panopolis. He also called her the Sister of Moses. These are considered to be metaphorical names, placing her in a position of profound authority where the Great Work is concerned. We don't know when she lived, but it is considered to have been one or two generations prior to the time when Zosimos lived (he was the end of the 3rd and beginning of the 4th century A.D.). Some of this information can be found in The Jewish Alchemists by Raphael Patai.

UPDATE: JUNE 25, 2016

7.  You had asked me if people could have a brother or sister complex even if they didn't have a brother or sister. I answered with information about this experience being archetypal, but there is another more experiential answer I'd like to add. Often girls or boys during early adolescence will experience a different kind of relationship with someone of the opposite sex. They may call it "platonic," or they may say they "can talk to him/her about anything." Sometimes they even say, "he's like a brother – the brother I never had." The brother-sister archetype has been awakened and a complex will form. The energy is waiting in the unconscious to be activated, as all archetypal energy is. 

8.  When talking about Deirdre, I spoke of one part of the myth but didn't remember it fully. It is the scene when Deirdre has not yet met Noise (her true love), and she sees her foster father slaughter an animal. Here is the correct sequence: she sees the animal's blood on the snow, and a Raven flies down to drink the blood. She says, "I could love a man with skin as white as snow, lips as red as blood and hair as black as the Raven." Her foster mother then says, "the warrior Noise is such a one." And Deirdre said she would not rest until she saw him.

Listen to Lara's interview in Episode #19