Jungian Psychology in the East and West Cross Cultural

Perspectives from Japan, 1st Edition

Visit the link below to download the full version of this book:

https://medipdf.com/product/jungian-psychology-in-the-east-and-west-cross-cultur
al-perspectives-from-japan-1st-edition/

Click Download Now

Jungian Psychology
in the East and West
Cross-Cultural Perspectives from Japan

Edited by Konoyu Nakamura

and Stefano Carta
First published 2021
by Routledge
2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN
and by Routledge
605 Third Avenue, New York, NY 10158
Routledge is an imprint of the Taylor & Francis Group, an Informa business
© 2021 selection and editorial matter, Konoyu Nakamura and Stefano
Carta; individual chapters, the contributors
The right of Konoyu Nakamura and Stefano Carta to be identified as the
authors of the editorial material, and of the authors for their individual
chapters, has been asserted in accordance with sections 77 and 78 of the
Copyright, Designs and Patents Act 1988.
All rights reserved. No part of this book may be reprinted or reproduced
or utilised in any form or by any electronic, mechanical, or other means,
now known or hereafter invented, including photocopying and recording,
or in any information storage or retrieval system, without permission in
writing from the publishers.
Trademark notice: Product or corporate names may be trademarks or
registered trademarks and are used only for identification and explanation
without intent to infringe.
British Library Cataloguing-in-Publication Data
A catalogue record for this book is available from the British Library
Library of Congress Cataloguing-in-Publication Data
A catalogue record for this book has been requested

ISBN: 978-0-367-76689-4 (hbk)

ISBN: 978-0-367-76688-7 (pbk)
ISBN: 978-1-003-16813-3 (ebk)

Typeset in Galliard
by Apex CoVantage, LLC
Contents

List of figures viii

Notes on contributors x
Introduction xiv
KO N O Y U N AKA MU RA

Introduction 1
STEFANO CARTA

PART 1
East and West 13

1 How can we survive in this Globalized Age? Exploring ego

consciousness in the Western and the Japanese psyche 15
M E G U M I YAMA

2 Cultural reflection in Eastern and Western tales

of the mirror 26
L Y N LEE L Y C K BERG

3 East meets West in World War II: implications for

Japan’s maternal culture 35
D AVI D F I S H E R

4 The Cultural Father in East-West Psychology 43

EL L Y LI N

PART 2
Images 51

5 Narcissism and difference: narcissism of minor

differences revisited 53
KAZU N O RI KONO
vi Contents
6 Encountering the other world in Japanese Manga:
from Hyakki-yako-zu to pocket monsters 64
KO N O Y U N A KA MU RA

7 Ancient Chinese Hieroglyph: archetype of transformation

of Jungian psychology and its clinical implication 75
AD EL I N A WEI KWA N WO NG

8 The conversion of Saint Francis of Assisi: dreams, visions,

and his youth 84
J U N KI TAYAMA

PART 3
Clinical issues 95

9 Intimate relationships between women and men:

psychosocial and post-Jungian perspectives 97
AN D REW S A MU EL S

10 On compassion – a vessel that holds our relationships

with others 109
S H O I C H I KAT O

11 Ensou and tree view therapy: Zen-based psychotherapy

from Hisamatsu and Kato theory 118
KO J I RO M I WA

12 Drawings without a tree in response to the Baum test by a

patient with refractory chronic schizophrenia: the
fundamental individuation process in an affected patient 127
H I M E KA M AT S U S HITA

PART 4
Identity and individuation 139

13 The house imago and the creation of order 141

P I - C H EN H SU A ND HIRO FU MI KU RO DA

14 From dragons to leaders: Latvian and Japanese psyches,

and an organic consciousness 150
E VI J A VO L FA VES T ERGA A RD
 Contents vii
15 Emptiness in Western and Eastern cultures: psychological
inner movement in Western and Eastern culture 161
TS U Y O S H I I N OMATA

16 Ancient layers of the Japanese psyche as seen from the tales

and dreams of the Ainu culture 172
M AY U M I F U RU KAWA

17 Makoto Tsumori’s philosophy of care and education

in relation to Jungian psychology 183
R Y U TARO N I S HI

Index 193
Figures

1.1 Two models of Japanese consciousness and Westerner’s

consciousness according to Hayao Kawai 17
3.1 Emperor Showa 41
6.1 A scene from Cho¯jū-jinbutsu-giga (wildlife caricatures)
Volume Ko 65
6.2 Shunboku Ooka (1720), ‘In the pot of hell’, in Keihitsu
Toba Kuruma 66
6.3 Katsushika Hokusai (1819) Facial Expressions in 6 frames,
in Hokusami-manga Volume 10 66
6.4 A part of Hyakki-yako-zu, by Mitsunori Tosa, in the
sixteenth century 68
6.5 R yukanjin Masazumi (1853) Tofukozo, in Tenmei Roujin
(ed.) Kyouka Hyakumonogatari 69
6.6 Mizuki, S. (2004) Kitaro and his mates, from Kitaro Dai
Hyakka [Great Encyclopedia of Kitaro] 70
7.1 Ada’s work no.1 77
7.2 Ada’s work no.2 78
7.3 Ada’s work no.3 78
7.4 Ada’s work no.4 79
7.5 Ada’s work no.5 79
7.6 Ada’s work no.6 80
7.7 Ada’s work no.7 80
7.8 Ada’s work no.8 81
7.9 Calligraphy 81
11.1 Structure of archetypal Self and Formless self 121
12.1 Three types of tree drawings with “open-ended trunks”
by schizophrenic patients 128
12.2 Patient A’s drawing (A-1) 131
12.3 Patient A’s drawing (A-3) 132
12.4 Patient A’s drawing (A-4) 133
12.5 Patient A’s drawing (A-6) 134
12.6 Patient A’s drawing (A-7) 135
13.1 Patient Artwork No. 1 143
 Figures ix
13.2 Patient Artwork No. 2 144
13.3 Patient Artwork No. 3 145
13.4 Patient Artwork No. 4 146
13.5 Patient Artwork No. 5 146
13.6 Patient Artwork No. 6 147
14.1 Maturation of organic consciousness 158
16.1 Clay figure of holding a baby 174
16.2 The hearth is in the middle of the house 177
Contributors

David Fisher
David Fisher, PhD, is an executive director of The Moral Injury Institute located
in Port Orchard, WA, USA. He has presented papers at the conferences of
IAJS, JSSS, and Division 32 of the APA. His research interests lie in the
domains of Moral Injury, the Psychological Sequela of War, and Archetypal
Analytics. He holds a PhD in Depth Psychology from Pacifica Graduate Insti-
tute and took his master’s degree in International Management & Bachelors
in Quantitative Methods from the University of St. Thomas in St. Paul, MN.

Mayumi Furukawa
Mayumi Furukawa is a psychotherapist, clinical psychologist, and certified public
psychologist. Currently, she is a psychotherapist at Center for Research on
Counselling and Support Services in the University of Tokyo and a clinical
institution. Based on Jungian psychology, she is interested in searching deep
psyche expressed in dreams, images, and artworks. Her publications include
Atypicalization of Development and Psychotherapy (co-authored, 2016, Sogen-
sha) and “Interpenetration between dreams and reality” in the Japanese Jour-
nal of Jungian Psychology (2016, Practice and Clinical Issues). She is a member
of the Japan Association of Sandplay Therapy and the Japan Association of
Jungian Psychology.

Pi-Chen Hsu
Pi-Chen Hsu, PsyD, is a clinical psychologist in California, a counseling psychol-
ogist in Taiwan, and an analyst member of the Taiwan Society of Analytical
Psychology. Dr. Hsu received her doctoral degree from California Institute
of Integral Studies, and she received analytical psychology training through
the International Analytical Psychology Scholar Program of the San Francisco
Jung Institute.

Tsuyoshi Inomata
Tsuyoshi Inomata is a psychologist and a Jungian analyst. He is working as a clini-
cal psychologist in hospitals and schools and practices privately in Tokyo. He
is currently an associate professor at Tezukayama Gakuin University. He has
been working in the field of multilayered realities such as clinical, educational,
 Contributors xi
folkloric, and art, focusing on the medium of the mind. He is the author of
The Time of Psychology (Nihon Hyoronsha) and Voices from the Holocaust (edi-
tor and author, Sayuusha). He has also translated some books of C.G. Jung
(Sogensha) and Wolfgang Giegerich (Nihon Hyoronsha and Sogensha).
Shoichi Kato
Shoichi Kato received Master of Literature in Philosophy from the Graduate
School of Kanazawa University in 1993. In 2017, after more than 20 years of
work as a company employee and then a freelance interpreter for clients from
various industries, he began studying at the Graduate School of Kyoto Bunkyo
University, where he received Master of Arts in Clinical Psychology in 2019.
He is currently a student at the International School of Analytical Psychology
in Zurich, Switzerland.
Jun Kitayama
Jun Kitayama, Ph.D., is a professor at the Faculty of Letters, Department of
Psychology, Gakushuin University, Tokyo. He received a PhD in Psychology
from Sophia University in 2018. He authored the book Clinical Psychology
Practice with the Elderly: Commitment to the Spirit of those Growing Old. He is
a trained Certified Clinical Psychologist and a Certified Public Psychologist.
He has been practicing at a psychiatric clinic, a psychiatric daycare for older
persons, and a university counseling office.
Kazunori Kono
Kazunori Kono is a specially appointed lecturer at Baika Women’s University,
Osaka. He obtained his PhD from Kyoto University in 2012. Since 2019, he is
a board member of Lacanian Society of Japan. Working as a clinical psycholo-
gist mainly with adolescents, he has published articles on clinical psychology,
Lacanian psychoanalysis, and psychoanalytical approach to culture.
Hirofumi Kuroda
Hirofumi Kuroda, Psy.D., currently works at a community mental health agency.
Graduated from California School of Professional Psychology at Alliant Inter-
national University, San Francisco. Interested in neuropsychological evalu-
ation and intergenerational work between older adults and children. He is
interested in neuropsychological assessment and intergenerational program.
Elly Lin
Dr. Elly Lin currently holds a psychotherapy practice in San Francisco and is a
candidate member of the C. G. Jung Institute of San Francisco. Her cross-
cultural perspective comes from her lived experiences in both China and the
United States.
Lynlee Lyckberg
Dr. Lynlee Lyckberg is an East West scholar who earned an MFA in Arts and
Consciousness Studies from John F. Kennedy University in 2005 and a PhD
in Mythological Studies with an emphasis in Depth Psychology from Pacifica
Graduate Institute in 2016. She spent time at the University of Hangzhou,
xii Contributors
China, in 2001, where she studied Traditional Chinese Arts and Healing, and
her doctoral work focused on the nature of the visual image in healing. She is
a certified Dreamtender and is currently working on a license in Counseling
Psychology.
Himeka Matsushita
Himeka Matsushita, PhD, is a certified clinical psychologist. She is an associate
professor of Clinical Psychology at the Graduate School of Education, Kyoto
University in Japan. She has more than 25 years of experience in clinical psy-
chology practice as a clinical psychologist in counseling rooms, psychiatric
hospitals, educational facilities, and welfare facilities. She mainly researches
and practices clinical psychology from the perspective of Jungian psychology.
She is particularly interested in the qualitative aspects of verbal and nonverbal
images and psychological experiences expressed in narratives and drawings.
Kojiro Miwa
Kojiro Miwa is a clinical psychologist with a master’s degree and the chief of the
Clinical Psychology Department in Sakamoto mental hospital.
Konoyu Nakamura
See Editor’s Notes.
Ryutaro Nishi
Dr. Ryutaro Nishi is a certified psychologist and researcher in ECCE (early child-
hood care and education). He earned his PhD from Kyoto University with a
thesis on the interactional approach to psychoanalytic psychotherapy in 2002,
mainly focusing on the theory of M. Balint and R. Langs, both of whom
are “unknowing Jungians”. He is a professor at Notre Dame Seishin Univer-
sity in Japan. He published over 30 articles and wrote Kodomo-to Deau Hoi-
kugaku (Encountering Children: A Humanistic and Relational Approach to
Childcare), a book about Japanese ECEC philosophy and practice seen from
a psychoanalytic viewpoint.
Andrew Samuels
Andrew Samuels was a professor of Analytical Psychology at the University of
Essex and is a training analyst at the Society of Analytical Psychology, Lon-
don. He works as a political and management consultant internationally and
to Britain’s National Health Service. He was the co-founder of the Interna-
tional Association for Jungian Studies and also of Psychotherapists and Coun-
sellors for Social Responsibility (United Kingdom). He is a former chair of
the United Kingdom Council for Psychotherapy. His many books have been
translated into 21 languages and include Jung and the Post-Jungians (1985),
The Political Psyche (1993), and A New Therapy for Politics? (2016). Videos
and interviews are on www.andrewsamuels.com
Evija Volta Vestergaard
Evija Volfa Vestergaard (PhD, Depth Psychology) is an independent researcher
and the acting vice president of Jungian Society for Scholarly Studies. She is
 Contributors xiii
the author of books on Jung, cultural trauma, and emergent potential for heal-
ing, including Trauma, Cultural Complexes, and Transformation: Folk Narra-
tives and Present Realities (2018) and My Dragon of Riches (2017).
Adelina Wei Kwan Wong
Adelina Wei Kwan Wong, JA, CST-T, MFT, graduated with MA in Psychological
Counseling from University of Ottawa, Canada, and MA in Christian Spiri-
tuality from Creighton University, USA. Adelina is a fellow of Hong Kong
Professional Counseling Association (HKPCA), an approved supervisor of
American Association of Marriage and Family Therapy (AAMFT), a certified
sandplay therapy teacher of International Society of Sandplay Therapy (ISST),
and a Jungian analyst of International Association of Analytical Psychology
(IAAP). She has been doing clinical practice, teaching, and training for 35
years and is now in private practice in Hong Kong.
Megumi Yama
Megumi Yama, PhD, is a professor of Clinical Psychology and Depth Psychology
at Kyoto University of Advanced Science. She is also engaged in clinical work
as a psychotherapist based on Jungian principles. She was educated in clinical
psychology at Kyoto University under Prof. Hayao Kawai, where she received
her PhD. Her interest is in the process of creative work. She deals with the
theme by exploring clinical materials, art, myth, literature, and Japanese cul-
ture. She has given many lectures and seminars in United States, United King-
dom, China, and Taiwan. She has written many articles and books, including
translations in both English and Japanese.
Introduction
Konoyu Nakamura

I take great satisfaction in publishing this book, Jungian Psychology in the East
and West: Cross-Cultural Perspectives from Japan, co-edited with Professor Ste-
fano Carta. This was my first experience editing an English book; it was thrilling
and challenging work.
This is a collection of papers presented by prominent analysts, analytical
psychologists, and scholars from all over the world at the 2019 International
Association for Jungian Studies (IAJS) Regional Conference, titled “Jungian Psy-
chology: East and West, encountering differences”, in Osaka, Japan, the first such
meeting held by the International Association for Jungian Studies (IAJS) in Asia.
This event was held at Otemon Gakuin University and was supported by the
Japan Association of Jungian Psychology (JAJP). I had the honor of hosting the
conference as chair.
Kiley Laughlin and I came up with the theme. As is well known, in the early
1920s C. G. Jung’s interests drifted toward Eastern religion and culture (Jung
1936, 1939, 1944, 1948, 1953, 1954). This turning point in Jung’s career ser-
endipitously coincided with his study of Richard Wilhelm’s Secret of the Golden
Flower and Heinrich Zimmer’s Artistic Form and Yoga in the Sacred Images of
India. Jung’s investigation of Eastern religion and culture supplied him with an
abundance of cross-cultural material to compare with his hypotheses of arche-
types, the collective unconscious, and other manifestations of psychic reality.
There was something else in the East, however, that seemed to form the nucleus
of his personal myth. In fact, this myth seems to have culminated with a figura-
tive journey to the East, where the sun is continuously reborn, a motif that Jung
referred to as a night sea journey, symbolizing an effort to adapt to the conditions
of psychic life. The wisdom found in the East seems to have provided Jung with a
sense of psychic orientation, and a partial road map, to navigate his own journey
of individuation. Based on this, Jung further adapted his theories and practices
and applied them to his psychology. His encounter with Eastern culture thus
marked an attempt to synthesize a greater whole by showing what we can learn
from differences.
Our conference, therefore, focused on what is created when differences are
encountered, a difficult task indeed. In Japan alone there are various traditions,
religions, social systems, and cultures, developed over a long history that has
 Introduction xv
involved adapting science, religious, and cultural influences from abroad (Reis-
chauer 1970). Jung noted:

To us [in the West], consciousness is inconceivable without an ego. . . . If

there is no ego there is nobody to be conscious of anything. The ego is there-
fore indispensable to conscious processes. The eastern mind, however, has
no difficulty in conceiving of a consciousness without an ego. Consciousness
is deemed capable of transcending its ego condition; indeed, in its “higher”
forms, the ego disappears altogether.
(1954, para 774)

On the other hand, Kawai (1976) opined that Japan is a “maternal society” dif-
fering from the Western paternal one in that the Japanese ego is nearer uncon-
sciousness. This theme aptly suited the first IAJS conference held in Japan.
A lot of excellent papers were presented, including four keynote presenta-
tions, by Iwao Akita, Stefano Carta, Andrew Samuels, and Megumi Yama, plus
25 speeches by Jungian analysts, psychotherapists, and scholars from places as
diverse as America, United Kingdom, China, Italy, Japan, Latvia, and Taiwan.
It was attended by more than a hundred participants from around the globe. It
lasted only two days but led to sparkling discussions and sparked enduring friend-
ships. It thus literally embodied meaningful bonds between East and West in the
name of Jungian psychology.
This book includes some of the notable papers presented, divided into four
sections:

Part I: East and West, Part II: Images, Part III: Clinical Issues, and Part IV:
Identity and Individuation. The separate chapters are introduced in detail
by Professor Stefano Carta.

Readers will note how widespread and deeply rooted Jungian psychology is in
Japan. At the same time, they will note how relevant this Eastern perspective
is for scholars and clinicians around the world, especially those involved in psy-
chotherapy and cross-cultural studies. Naturally, this group includes more than
three thousand members in IAAP, the four hundred members in IAJS, and the
six hundred members in JAJP, as well as trainees and university students in ana-
lytical psychology. It should also appeal to psychiatrists, sociologists, and medical
anthropologists. We expect this book will be recommended reading in university
courses in clinical and analytical psychology, both undergraduate and postgradu-
ate, both in Japan and internationally. It will also surely draw the interest of the
30,000 certifcated clinical psychologists in Japan, and I believe it will provide
new horizons for the whole Jungian community.
This book was made possible by three people deserving special mention: Mr.
Toshiaki Kawahara, the former president of Otemon Gakuin University, who
gave us generous financial support; Kiley Laughlin, who served as co-chair; and
Dr. Hiroshi Kuranishi, who acted as general secretary of the conference. I also
xvi Konoyu Nakamura
express my appreciation to all the board members of IAJS at that time, especially
Liz Brodersen, Robin McCoy Brooks, Camilla Giambonini, and Jon Mills, who
made contributions as reviewers. Special thanks to my dearest friend, Professor
Stefano Carta, who has long been warmly watching over me and often making
useful suggestions and giving effective advice based on his abundance of experi-
ence. Finally, I express my gratitude to Jacy Hui, an excellent editor at Routledge
Publishing House. She has consistently helped me with great patience. Of course,
there are many others, too many to name, who also deserve my thanks.

References
Jung, C.G. (1936). Yoga and the West. CW. 11, 529–537.
———. (1939). Foreword to Suzuki’s Introduction to Zen Buddhism. CW. 11,
538–557.
———. (1944). The Holy Men of India. CW. 11, 576–588.
———. (1948). The Psychology of Eastern Meditation. CW. 11, 558–575.
———. (1953). Psychology Commentary on The Tibetan Book of the Dead. CW. 11,
509–526.
———. (1954). Psychological Commentary on the Tibetan Book of the Great Lib-
eration. CW. 11, 475–508.
Kawai, H. (1976). Boseisyakai Nihon no Byori [Pathology in Maternal Society, Japan].
Tokyo: Chuokoronsya.
Reischauer, E.O. (1970). Japan Past and Present. London: Gerald Duckworth & Co.
Ltd.
Introduction
Stefano Carta

This book represents a further step in a dialogue between two quite complex
subjects: the so-called East and the so-called West. The very fact that the contri-
butions that follow this introduction may be seen as a dialogue is perfectly in line
with the essence of Jungian thought. In fact, the Jungian paradigm is dialectic
and dialogical all the way down: from the fundamental epistemological principle
of the structural relationship between a pair of opposites, from which a third – a
symbol – may arise (a symbol eventually incarnated in and yet transcending the
“material” reality into a fourth), to the clinical setting seen by Jung as a dialectic
process between two subjects.
Now, as in the title of this collection of chapters, the two subjects that will
weave such a dialogue are the “East” and the “West.” From this very first fact I
would like to point out one of the essential challenges of Jungian thought – the
relationship between similarities (the archetypal level) and differences (the indi-
vidual level). In fact, it may well be that neither of them may actually be found in
the world – in the object – but only “in the eyes of the beholder.”1 This becomes
immediately apparent when we compare the main attitude of anthropology and
of analytical psychology in reference to the symbolic world, as I doubt that any
anthropologist would agree to recognize something as “East” and “West” as
realistic autonomous, homogeneous, and comparable subjects.
This issue, which deeply regards Jung’s thought, may be exemplified by a pas-
sage such as the following:

Even a superficial acquaintance with Eastern thought is sufficient to show

that a fundamental difference divides East and West. The East bases itself
upon the psyche as the main and unique condition of existence. It seems as
if the Eastern recognition were a psychological or temperamental fact rather
than a result of philosophical reasoning. It is a typically introverted point
of view contrasted with the typically extroverted point of view of the West.
(Jung, 1969, §770)

Here, the point is not only whether this interpretation about the “typical”
introversion of the East or extroversion of the West actually adheres to real-
ity (which would imply that there should be a definitely reduced minority of
2 Stefano Carta
extroverted individuals in the East and of introverted ones in the West, therefore
making of these anthropological worlds wholly disadaptive cultures and anti-
symbolic milieus for those who do not fit the typological majority) but also how
much, on a hermeneutic level, this reference to such “typical” characteristics –
this way of looking at reality through similarities – instead of revealing actually
conceals the complexities of our object of enquiry.
I think that a well-tempered attitude must keep the tension between the two
opposite polarities of sameness and difference, for which something like “the
East” or “the West” at the same time exists and does not exist. In fact, when we
approach our subject from a unifying attitude, we decide to look at the forest
from far away in order not only to search but actually see what all its parts have
in common. Yet, at the same time we must also accept to deconstruct this unity
into its multiple differences and into the process of their historical unfolding.
Therefore, my recommendation is to read this book with this double perspective
in mind, for which what may be recognized as the “same” – in our case belonging
to an “East,” or to a “West” – may be recognized only through different indi-
vidual vantage points, whose symbolic and historical specificity must be cherished
and protected. After all, this may be one of the ways to describe what Jung called
the individuation process itself.
For instance, in the first chapter of this book Megumi Yama writes:

In this era of rapid globalization, it is sometimes heard that it may be doubt-

ful that the concepts of “the West” and “the East” are as applicable as they
were in the past. However, I would like to posit that however borderless our
globe seems to be at a superficial level, if we go down deep to the roots,
we can see a fundamental difference in the structure of each culture’s psyche.
This is perhaps because they were established on a basis of their own unique
psychological histories and backgrounds that should not be ignored.

This issue regarding sameness, difference and identity is specifically discussed

by Kazunori Kono in Chapter 5.
Discussing the Freudian concept of “narcissism of minor differences” in clini-
cal and social situations, Kono revisits the concept of narcissism from the per-
spective of Freudian-Lacanian psychoanalysis and Jungian analytical psychology.
For him,

The concept of narcissism has been misunderstood and abused. Contrary

to common belief, narcissism as well as sublimation is at the intersection of
the individual and society. Encountering differences through others causes
us to react in a variety of ways. Worrying about differences, we may fall into
the pursuit of objects beyond our reach. Or, the pursuit of differences itself
would lead to the denial and annihilation of others. In this regard, we can
point out that the pursuit of difference is tied to fear of uniformity. There-
fore, it is also important to be aware of that fear and accept the fact that you
are, to some extent, the same as others. And yet, we continue to reconstruct
our identity with minor differences.