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It seems clear that political rather than scientific motives opened the schism in the psycho-analytical world in 1913. Freud wrote (SE 14 p. 62), ‘I am quite prepared to be told again that I have misunderstood the substance and purpose of the Neo-Zürich theory; but I must protest in advance against any contradictions to my view of it that may be found in the publications of that school being laid at my door instead of theirs. I can find no other way of making the whole range of Jung's innovations intelligible to myself and of grasping their implications. All the changes that Jung has proposed to make in psychoanalysis flow from his intention to eliminate what is objectionable in the family complexes, so as not to find it again in religion and ethics. For sexual libido an abstract concept has been substituted, of which one may safely say that it remains incomprehensible to wise men and fools alike. The Oedipus complex has a merely ‘symbolic’ meaning: the mother in it means the unattainable; the father who is killed in the Oedipus myth is the “inner” father, from whom one must set oneself free in order to become independent.’
I have just quoted this brief example to remind the reader that all the criticism with which Freud lashed Jung will eventually become part of his own structural theory. The internal world that he could eventually formulate, but not quite embrace, took on substance through the work of Abraham and Melanie Klein.
This breach has been substantially healed, in the scientific if not yet in a political sense, by two men in very different ways. Jung's mystical trend, his refusal to equate science with explanation in the mysterious realm of the mind, manifests itself in his investigations of the ‘collective unconscious’ and its phenomena in archetypal phantasy. This whole area, so carefully excluded by Freud as unscientific (although he could entertain Rank's idea of the latency period as a relic of the Ice Age) has been brought powerfully into view once mo