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Jung-Freud called him his Prince and heir-apparent. He was the Joshua of psychoanalysis, destined to explore the Promised Land of psychiatry which Freud, like Moses, was only permitted to view from afar. Ernest Jones declared him Freud's devoted disciple, recounting that Jung considered his first meeting with Freud to be the highest point of his life, and when Jung fell out with the Master, Jones judged him to have been the most formidible of the followers to break from the psychoanalytic fold.1 Thereafter, nearly every commentator who has written about Jung has cast him as a psychoanalytic rebel, a deviant from Freud, a dissenter from the Freudian view.2
Jung, himself, seems to have also left some confusing messages. In The Psychology of Dementia Praecox, published in 1906, Jung had said, “Even a superficial glance at my work will show how much I am indebted to the brilliant discoveries of Freud.”3 As well, the most widely cited source for his life, Jung's alledged “autobiography,” Memories, Dreams, Reflections (1963) appears as a charismatic text of his inner struggle to understand God. No other figure is mentioned in the work, human or divine, except Freud, making it appear that in Jung's own eyes, God and Freud were the two most significant influences in his spiritual development. Elsewhere, Jung also said, “I…had branded myself in becoming identified with Freud.”4
Beyond these primary historical sources, nearly every introductory textbook in psychology, every to me on counseling and psychotherapy, and every book on advanced personality theory that includes Freud also includes a section on the Freudian dissenters, with Jung at the head of that list. Historians, college professors, psychoanalysts, psychotherapists, and students of depth psychology in the mental health professions appear to be of one voice: the early