Uploaded July 2023 | Updated September 2026, 2 weeks ago
An Interview with Dr. Lance Owens by Bonnie Bright, Ph.D.
Dr. Lance Owens has dedicated the past thirty or more years of his life to studying C.G. Jung, whose willingness to engage with and understand his visionary experiences has transformed so many lives. Owens has also recently become profoundly interested in the life and work of Erich Neumann, who was arguably one of Jung’s most gifted students, and who eventually became a close friend of Jung’s. Through the influence of Jung, Neumann made his own creative and compelling contributions to the field of depth psychology through works such as The Great Mother (1955), The Origins and History of Consciousness (1954), and Depth Psychology and a New Ethic (1949) among others.
Lance Owens’ interest in Neumann was amplified by the publication of letters between Jung and Neumann in 2015, correspondence that revealed the tremendous respect Jung had for his friend and for the Neumann’s capacity to grasp many of the depth concepts that were so critical to Jung for his own reasons. In fact, Owens’ himself has also uncovered such a deep regard for Neumann that in a recent email to me, he wrote quite poignantly, “Neumann has become one of those ‘dead friends of the soul’ that come to help and haunt us, with their questions, and their answers, and the facts of their own lives. I do now believe that hearing Neumann’s voice, across the decades, is a crucial event in understanding the development of Jung’s movement, and of Jung’s own experience.”
During our recent conversation, Lance explained how Neumann, having grown up in an integrated German family in Berlin, realized in his twenties that there was no place for him in German culture. Rather, he embraced his Jewish roots in spite of not being a practicing Jew. When Hitler took power in 1933, Neumann left Germany for Israel, stopping over in Zurich for six months in order to spend time in analysis with Jung.
As Lance views it, this was part of an initiatory phase for Neumann. He was, perhaps, looking for tzadik, a spiritual guide, when he went for analysis with Jung. During Neumann’s quest for his Jewish roots, he had been intrigued by Martin Buber’s writings on Hasidism, which was centered around renewal and spiritual energy. Hasidism, a movement that emerged in the eighteenth century, was led by a mystical rabbi, Israel ben Eliezer (also called Baal Shem Tov), widely considered to be the founder of Hasidism. Neumann believed that ben Eliezer and his successor, the Mezritcher Maggid, had found a transparency between the outer and the deeper realities, enabling them to see through, to perceive the Divine in the world.
Neumann seemed to find in Jung the tsaddik he was searching for, a unique leader who also had the ability to see through the world to the depth in a similar way. In accordance, Lance Owens informs me, Neumann, after those six months of analysis with Jung, affirmed for the remainder of his life that it was the transformative event of his life and he could not imagine what his life might have been without that experience.
Once Neumann arrived in Israel, he established depth psychology there. While today’s training to become a Jungian analyst can be quite intensive and drawn out, Owens points out, Jung had one primary for someone to become a Jungian analyst: the analyst-in-training must know the psyche was real. Neumann most certainly got that, Owens insists.
Upon his arrival in Israel in 1934, Jungian psychology was still new to Neumann, but he did his best to establish his practice based on what he knew. Though he returned more than once to visit Jung in subsequent years, by 1939 when World War II began in earnest, correspondence between Jung and Neumann was completely cut off until 1945 after the war was over. During that time in Israel, Neumann was seeing patients, sometimes up to 50 hours a week, many of them victims of the Holocaust with very little money, but a great deal of trauma that needed to be addressed. Neumann’s patients were dealing with issues of the Jewish spirit, Lance affirms.
Neumann was very isolated during the period of time he was on his own in Israel. In fact, as Owens notes, the Jung-Neumann letters are subtitled, “Analytic Psychology in Exile,” and Neumann was very much in exile. While most of Jung’s followers had the benefit of remaining with him throughout the war years, Neumann, having no other choice, took what he learned from Jung and applied it, imagined into it, and expanded it in ways that occurred to him as he went along. When Neumann was finally able to return to Zurich in 1946, he had written massive amounts of content, including the beginning of Depth Psychology and a New Ethic and Origins and History of Consciousness, among others. Neumann took the entrée that Jung had given him, to accept that the psyche was real, and he talked and wrote about it.
For more information, visit:
DepthInsights.com
OR
InstituteforSoulCenteredPsychologyAndCoaching.com
An Interview with Dr. Lance Owens by Bonnie Bright, Ph.D.
Dr. Lance Owens has dedicated the past thirty or more years of his life to studying C.G. Jung, whose willingness to engage with and understand his visionary experiences has transformed so many lives. Owens has also recently become profoundly interested in the life and work of Erich Neumann, who was arguably one of Jung’s most gifted students, and who eventually became a close friend of Jung’s. Through the influence of Jung, Neumann made his own creative and compelling contributions to the field of depth psychology through works such as The Great Mother (1955), The Origins and History of Consciousness (1954), and Depth Psychology and a New Ethic (1949) among others.
Lance Owens’ interest in Neumann was amplified by the publication of letters between Jung and Neumann in 2015, correspondence that revealed the tremendous respect Jung had for his friend and for the Neumann’s capacity to grasp many of the depth concepts that were so critical to Jung for his own reasons. In fact, Owens’ himself has also uncovered such a deep regard for Neumann that in a recent email to me, he wrote quite poignantly, “Neumann has become one of those ‘dead friends of the soul’ that come to help and haunt us, with their questions, and their answers, and the facts of their own lives. I do now believe that hearing Neumann’s voice, across the decades, is a crucial event in understanding the development of Jung’s movement, and of Jung’s own experience.”
During our recent conversation, Lance explained how Neumann, having grown up in an integrated German family in Berlin, realized in his twenties that there was no place for him in German culture. Rather, he embraced his Jewish roots in spite of not being a practicing Jew. When Hitler took power in 1933, Neumann left Germany for Israel, stopping over in Zurich for six months in order to spend time in analysis with Jung.
As Lance views it, this was part of an initiatory phase for Neumann. He was, perhaps, looking for tzadik, a spiritual guide, when he went for analysis with Jung. During Neumann’s quest for his Jewish roots, he had been intrigued by Martin Buber’s writings on Hasidism, which was centered around renewal and spiritual energy. Hasidism, a movement that emerged in the eighteenth century, was led by a mystical rabbi, Israel ben Eliezer (also called Baal Shem Tov), widely considered to be the founder of Hasidism. Neumann believed that ben Eliezer and his successor, the Mezritcher Maggid, had found a transparency between the outer and the deeper realities, enabling them to see through, to perceive the Divine in the world.
Neumann seemed to find in Jung the tsaddik he was searching for, a unique leader who also had the ability to see through the world to the depth in a similar way. In accordance, Lance Owens informs me, Neumann, after those six months of analysis with Jung, affirmed for the remainder of his life that it was the transformative event of his life and he could not imagine what his life might have been without that experience.
Once Neumann arrived in Israel, he established depth psychology there. While today’s training to become a Jungian analyst can be quite intensive and drawn out, Owens points out, Jung had one primary for someone to become a Jungian analyst: the analyst-in-training must know the psyche was real. Neumann most certainly got that, Owens insists.
Upon his arrival in Israel in 1934, Jungian psychology was still new to Neumann, but he did his best to establish his practice based on what he knew. Though he returned more than once to visit Jung in subsequent years, by 1939 when World War II began in earnest, correspondence between Jung and Neumann was completely cut off until 1945 after the war was over. During that time in Israel, Neumann was seeing patients, sometimes up to 50 hours a week, many of them victims of the Holocaust with very little money, but a great deal of trauma that needed to be addressed. Neumann’s patients were dealing with issues of the Jewish spirit, Lance affirms.
Neumann was very isolated during the period of time he was on his own in Israel. In fact, as Owens notes, the Jung-Neumann letters are subtitled, “Analytic Psychology in Exile,” and Neumann was very much in exile. While most of Jung’s followers had the benefit of remaining with him throughout the war years, Neumann, having no other choice, took what he learned from Jung and applied it, imagined into it, and expanded it in ways that occurred to him as he went along. When Neumann was finally able to return to Zurich in 1946, he had written massive amounts of content, including the beginning of Depth Psychology and a New Ethic and Origins and History of Consciousness, among others. Neumann took the entrée that Jung had given him, to accept that the psyche was real, and he talked and wrote about it.
For more information, visit:
DepthInsights.com
OR
InstituteforSoulCenteredPsychologyAndCoaching.com
